Dakshinamurti Stotram - Session 4 | Swami Sarvapriyananda

[SPEAKER_01]: leaders from the unreal to the real leaders from darkness and to light leaders from death to immortality, oh peace, peace, peace.
[SPEAKER_01]: Oum, ishwar-o-guru-rat-me-ti, moti-beda-vi-bha-gini, viyom-abhad-bhyap-tadi-ha-ya-dakshina-mo-tay-na-man.
[SPEAKER_01]: We're on the third verse, and we were doing
[SPEAKER_01]: Mahavakrabicara, and inquiry into the great saying, Taktuamasi.
[SPEAKER_01]: Analysis of Taktuamasi.
[SPEAKER_01]: In fact, that is what is going on in the Dakshinamutistotra.
[SPEAKER_01]: The first verse, famous, Vishwanda Rparnadeshya Maana, that is like a city scene in the mirror.
[SPEAKER_01]: That is actually an analysis of trying to find out who am I or what am I. The second verse, which we did this morning, is an analysis of Taktuamasi.
[SPEAKER_01]: Brownman, see on the right hand side of this diagram, in association with the causal, subtle and gross universe.
[SPEAKER_01]: Consciousness in association with causal universe is God.
[SPEAKER_01]: Consciousness in association with causal, remember when I say, subtle universe, it already includes the causal, causal plus, subtle.
[SPEAKER_01]: When we are sitting right here, we are not just in touch with the gross body.
[SPEAKER_01]: Also settled bodies here, also causal bodies here.
[SPEAKER_01]: So consciousness with the causal universe, with the subtle universe is called Hirann Niergarbha Kasmik-Mind.
[SPEAKER_01]: Consciousness with the causal universe and subtle universe and physical universe is called Virat or Vishwarupa.
[SPEAKER_01]: So that was discussed in the second verse.
[SPEAKER_01]: And the essence of the second verse was that it is consciousness alone appearing as that causal subtle and gross universe.
[SPEAKER_01]: Consciousness alone is appearing as that.
[SPEAKER_01]: Basically what is going on here is see.
[SPEAKER_01]: Let me introduce, let me introduce, let me introduce, let me introduce two terms, superimposition, D superimposition.
[SPEAKER_01]: But we are going to call hypnotization and de hypnotization.
[SPEAKER_01]: The samsari is doing superimposition.
[SPEAKER_01]: The sadhaka spiritual seeker is doing D superimposition.
[SPEAKER_01]: And what is the Siddha, the perfected one doing, neither superimposition nor desuper imposition.
[SPEAKER_01]: So what is superimposition?
[SPEAKER_01]: What is desuper imposition?
[SPEAKER_01]: Superimposition?
[SPEAKER_01]: Insascript is Adhyar-Opa.
[SPEAKER_01]: Desuper imposition, Adhyar-Opa, Adhyar-Opa, Adhyar-Opa, Adhyar-Opa, Adhyar-Opa.
[SPEAKER_01]: What is Adhyar-Opa?
[SPEAKER_01]: What is superimposition?
[SPEAKER_01]: It's like this.
[SPEAKER_01]: Start with consciousness.
[SPEAKER_01]: and then you bring in the causal universe or the causal body and then bring in the subtle body, the mind, subtle universe and the physical body of the physical universe, one layer after another layer after another layer.
[SPEAKER_01]: And say, I am who this body and this personality mind, this body mind plus a causal body.
[SPEAKER_01]: And I am called Server Priyana and this is superimposition.
[SPEAKER_01]: Superimposition starts with consciousness.
[SPEAKER_01]: On the cosmic level, start with consciousness and we superimpose my own it.
[SPEAKER_01]: Adhyaropa, superimpose.
[SPEAKER_01]: You know, what is the simple way of putting it in English?
[SPEAKER_01]: What is superimposition?
[SPEAKER_01]: Taking one thing for another.
[SPEAKER_01]: It's not imposition in the sense of, I put on one set of clothes and then under the set of clothes and under the set of clothes and under the set of clothes.
[SPEAKER_01]: Once I was walking in Central Park in feeling cold and one person who knows, who sees me walking there.
[SPEAKER_01]: And he said to me, Lair, Swami, Lair, that's the trick.
[SPEAKER_01]: One after another after another.
[SPEAKER_01]: Yes, that is a crude way of understanding superimposition, but technical way of understanding superimposition is taking one thing for the other, taking the rope for the snake, taking it to be a snake, not a rope is superimposing snake on the rope, taking the rope to be the snake is superimposing the snake on the rope, taking
[SPEAKER_01]: Consciousness to be ishwara.
[SPEAKER_01]: Consciousness plus Maya.
[SPEAKER_01]: It's superimposition.
[SPEAKER_01]: Taking consciousness to be heran negarbar.
[SPEAKER_01]: It's consciousness plus Maya plus Cosmic Mind.
[SPEAKER_01]: Superimposition.
[SPEAKER_01]: Further superimposition.
[SPEAKER_01]: This is inside out from inside outwards.
[SPEAKER_01]: Consciousness to be Maya, Cosmic Mind and Cosmic Body.
[SPEAKER_01]: This is virat.
[SPEAKER_01]: That is superimposition.
[SPEAKER_01]: Down to this world.
[SPEAKER_01]: Taking consciousness to be the deep sleeper.
[SPEAKER_01]: I and deep sleep, that is superimposition.
[SPEAKER_01]: Taking consciousness to be the dreamer.
[SPEAKER_01]: I in the dream, the one who's dream in the dream, the person in the dream, that's super-imposition.
[SPEAKER_01]: And for this super-imposition is here, right now.
[SPEAKER_01]: Consciousness, plus causal body, plus subtle body, plus physical body.
[SPEAKER_01]: Consciousness, plus anandamaya kosham, vigyanamaya kosham, manomaya kosham, and pranamaya kosham, anandamaya kosham, Panchakosham.
[SPEAKER_01]: Five layers, layers, and then a warm and snug now.
[SPEAKER_01]: that this is the limit of superimposition from inside out, from outside physical body, vital body, mental body, intellect and then the causal body are in the way.
[SPEAKER_01]: But all of it is actually consciousness.
[SPEAKER_01]: So this laying, putting on layer after layer, taking one thing for the another and thicker and thicker layers of superimposition or what we will encounter called hypnotization.
[SPEAKER_01]: The samsar is engaged in this.
[SPEAKER_01]: This is how samsar is possible.
[SPEAKER_01]: Otherwise samsar is not possible.
[SPEAKER_01]: Now what are we doing here?
[SPEAKER_01]: The whole retreat and we all as sadhak as what are we trying to do?
[SPEAKER_01]: We are not trying to do this.
[SPEAKER_01]: We already done.
[SPEAKER_01]: And that's how we are here.
[SPEAKER_01]: We are here because all of this looks complicated, but trust me, it's just us.
[SPEAKER_01]: It's exactly how we experience ourselves.
[SPEAKER_01]: This is just a picture of how we experience ourselves.
[SPEAKER_01]: This is a picture of how we experience the world.
[SPEAKER_01]: Just the thing is, in this side of the picture, consciousness plus the universe, God is a matter of belief for us.
[SPEAKER_01]: We don't really experience it unless you are very elevated mystic.
[SPEAKER_01]: This is something we believe.
[SPEAKER_01]: This is not what we believe, this is we see, we see the cosmos.
[SPEAKER_01]: And we believe if you say that God, this is the body of God, that is a belief.
[SPEAKER_01]: Now, what are we doing in this retreat?
[SPEAKER_01]: In this whole process, what are we doing?
[SPEAKER_01]: We are de-superimposing.
[SPEAKER_01]: We are saying, I am not the body, not the mind, not that we are denying the body on the mind.
[SPEAKER_01]: I am saying, I am not the body, till now we are saying, we are the body, I am the body, that is superimposition.
[SPEAKER_01]: De-superimposition, Manobothya-Hankar-Chitani, this one, not this, not this, not this.
[SPEAKER_01]: Nachashrothrajivi, Nachagrananetri, I am not the sense organs.
[SPEAKER_01]: Not again in this level.
[SPEAKER_01]: Nachagya Oma Bhumi, Nate Jo, Nava you, I am not a physical body made of the five elements, and not this.
[SPEAKER_01]: Jiadhan and the Rupa, Shiboham, Shiboham.
[SPEAKER_01]: So this is called de-superimposition.
[SPEAKER_01]: This is the process of nati-natee.
[SPEAKER_01]: It's when you look at the lake and the reflection.
[SPEAKER_01]: I've been talking with lake and reflection today I saw.
[SPEAKER_01]: It's not much of an example because of the wind.
[SPEAKER_01]: You're not seeing the reflection properly.
[SPEAKER_01]: You require a still clear water, not the wavey water.
[SPEAKER_01]: Then you can't see the beautiful reflection.
[SPEAKER_01]: But if you look at say a beautiful tree reflected in the calm water,
[SPEAKER_01]: Very clear, with all the details of the leaves and the twigs and the branches and the trunk.
[SPEAKER_01]: And then you say it is not the leaf, not the branch, not the trunk, it is water, it is water, that is the superimposition.
[SPEAKER_01]: Even when you are seeing it, you say it is water.
[SPEAKER_01]: And the fact is it is water.
[SPEAKER_01]: This is what is going on here.
[SPEAKER_01]: D superimposition is what the Sathaka does, Nathi Nathi, going from here to here.
[SPEAKER_01]: This is in Sanskrit, upper-waada, these superimposition, upper-waada, dehypnotization, upper-waada.
[SPEAKER_01]: And so when Vivekantha was asked, you can say that, I am that, I am Brahman.
[SPEAKER_01]: So, are we supposed to, you know, sort of positive affirmation, sort of hypnotize ourselves into feeling that I am consciousness?
[SPEAKER_01]: He said, no, no, no, we are already hypnotized.
[SPEAKER_01]: This is dehypnotization, in Sanskrit, upper-waada.
[SPEAKER_01]: this adhyaropapa vada, superimposition, this superimposition, this is the heart of Vedanta, this is the process of Vedanta.
[SPEAKER_01]: Adhyaropa-pada-bhyam, nish-prapancham-prapanchate.
[SPEAKER_01]: This is the formula.
[SPEAKER_01]: What does it mean?
[SPEAKER_01]: By the process of superimposition and de-superimposition, the that which is transcended, utterly transcendent beyond the universe is explained clearly.
[SPEAKER_01]: This is the meaning.
[SPEAKER_01]: Adhyaropapavadabhyam, by the process of superimposition, desuperimposition, nishprapancham, that which is transcendent beyond propanjya, beyond the universe, this one.
[SPEAKER_01]: You can't point it out otherwise, it's beyond language, beyond speech.
[SPEAKER_01]: Then how is it pointed out by superimposing and then removing desuperimposition?
[SPEAKER_01]: Hopefully you will catch what is that you are pure consciousness.
[SPEAKER_01]: It is a story of the student who went to the teacher and said, Sir, please show me.
[SPEAKER_01]: I want to learn.
[SPEAKER_01]: Give me knowledge.
[SPEAKER_01]: What do you want to know?
[SPEAKER_01]: I want to learn.
[SPEAKER_01]: What is Kaya Akasha?
[SPEAKER_01]: The teacher said, that's fairly easy.
[SPEAKER_01]: Here in front of you.
[SPEAKER_01]: Oh, the Ashram.
[SPEAKER_01]: Let's talk Ashram.
[SPEAKER_01]: No, no, no, no.
[SPEAKER_01]: Beyond, beyond, outside, beyond the Ashram.
[SPEAKER_01]: Oh, the garden.
[SPEAKER_01]: That's Akasha.
[SPEAKER_01]: No, no, beyond, behind, behind.
[SPEAKER_01]: Oh, the fence.
[SPEAKER_01]: That is Akasha.
[SPEAKER_01]: The wall.
[SPEAKER_01]: The teacher said, ah, I see the problem.
[SPEAKER_01]: Whatever you point to get something there, that the space is Akash, that person doesn't get it, somehow it doesn't get it.
[SPEAKER_01]: And all of these things you're pointing toward, they are also in space, it doesn't get it.
[SPEAKER_01]: How will you show?
[SPEAKER_01]: Then the teacher said, all right, stay with me for some time.
[SPEAKER_01]: And I'll give you some ashram duties.
[SPEAKER_01]: What are you supposed to do?
[SPEAKER_01]: Cultivate the garden.
[SPEAKER_01]: Plant sunflowers.
[SPEAKER_01]: See planted sunflowers, and he would tend them, and he would water those plants.
[SPEAKER_01]: And in time, those plants, this sprouted, and you know, sunflower plants, they grow very high.
[SPEAKER_01]: So they grew high and covered the entire front of the ashram.
[SPEAKER_01]: All big, big sunflower plants with big sub-alround, round-sound flowers.
[SPEAKER_01]: Six months passed, then one day the teacher said to the student, how did it work in the garden?
[SPEAKER_01]: Wait, today, here is a sickle, give him a sickle.
[SPEAKER_01]: Cut, which one?
[SPEAKER_01]: All of it, quick, quick, quick, what destroy the garden?
[SPEAKER_01]: Quick, quick, don't delay.
[SPEAKER_01]: Quick, cut, cut, cut, cut, cut.
[SPEAKER_01]: It started cutting.
[SPEAKER_01]: And teacher would hurry him on faster, faster.
[SPEAKER_01]: until he was so full full, I was nearly exhausted.
[SPEAKER_01]: He covered the whole, cleared it up.
[SPEAKER_01]: And looked at the teacher.
[SPEAKER_01]: What are you up to?
[SPEAKER_01]: The teacher said, look, space.
[SPEAKER_01]: He covered the whole thing up.
[SPEAKER_01]: He covered the whole thing up with sunflower plant, big ones.
[SPEAKER_01]: He covered the space.
[SPEAKER_01]: And it's removed it.
[SPEAKER_01]: You'll have empty space suddenly.
[SPEAKER_01]: Look, space.
[SPEAKER_01]: To see, appreciate the emptiness of space, you need to cover it up and remove the covering.
[SPEAKER_01]: This is superimposition, dissuperimposition.
[SPEAKER_01]: Remember, some sorry superimposes and you are busy with this.
[SPEAKER_01]: You need the tree.
[SPEAKER_01]: The sadaka, spiritual seeker, practitioner, dissuperimposition, deep notization, nati, nati, nati, nati, nati and comes to pure consciousness.
[SPEAKER_01]: Siddha, enlightened one, perfectly comfortable.
[SPEAKER_01]: When this whole thing is appearing, this is the nose, it is nothing but pure consciousness.
[SPEAKER_01]: He is not busy, the enlightened one is not busy saying, I am not the body, I am not the mind, I am pure consciousness, no, no, not at all.
[SPEAKER_01]: Are you busy, when you see the forest, are you immediately rush, oh my God, the forest is being reflected in the lake, it is not a tree, it is not a leaf, it is water, it is water, it is what are you busy doing that, you know it is water.
[SPEAKER_01]: And further you know it is the glory of the lake to appear in such an amazing colorful form.
[SPEAKER_01]: You know it is pure consciousness, it is Brahman and it is glory of Brahman to appear in all these forms.
[SPEAKER_01]: It is the beauty and the joy, it is the Lila, it is ananda.
[SPEAKER_01]: Upanishad, how what language go on this living being here right now life?
[SPEAKER_01]: We are trying to transcend it, go beyond Upanishads, it's no, no, no.
[SPEAKER_01]: Taitriyopanishad, it says, gohanyaat, kafpranyaat, yadiyesh, anandh, akash anasyaat, who would breathe in?
[SPEAKER_01]: Who would breathe out even one breath if the sky full of delight, the sky of delight, where not here?
[SPEAKER_01]: Because God the sky of delight, anandh, akash.
[SPEAKER_01]: If this sky of delight, where not here, who would breathe in, who would breathe out?
[SPEAKER_01]: It wouldn't exist at all.
[SPEAKER_01]: It's a delight, every breath that we take reveals our glory as Brahman as consciousness.
[SPEAKER_01]: It doesn't have to say, oh, that is body, that is pranamayam, an anamayam.
[SPEAKER_01]: We are talking about Atman, which is beyond pranam.
[SPEAKER_01]: No, even the pranamayaanamayaanamayaanamayaanamaya, everything reveals the glory of God of Brahman, this consciousness that it can appear in these amazing ways.
[SPEAKER_01]: So, this is what is going on here.
[SPEAKER_01]: Before we dive into the rest, what we are going to do now, I had said,
[SPEAKER_01]: Mahavakya which are enquiring to the Mahavakya.
[SPEAKER_01]: The teacher taught the student Mahavakya and then the student was enlightened.
[SPEAKER_01]: So what is the teaching of the Mahavakya?
[SPEAKER_01]: We are going to dwell on that.
[SPEAKER_01]: But before we enter into the technicalities, let me give you the gist, the essence of it, the beauty of it in just a few words.
[SPEAKER_01]: Look at this diagram.
[SPEAKER_01]: In this diagram, the self consciousness is undeniable.
[SPEAKER_01]: Nobody can deny that I am.
[SPEAKER_01]: And if you notice that I am, the undeniable I am, it is consciousness only.
[SPEAKER_01]: Existence consciousness.
[SPEAKER_01]: Let's put it that way.
[SPEAKER_01]: Are you with me this way?
[SPEAKER_01]: I am.
[SPEAKER_01]: I am actually has two parts.
[SPEAKER_01]: I am am.
[SPEAKER_01]: The ameness is the existence part of it.
[SPEAKER_01]: Is ease.
[SPEAKER_01]: I am ameness.
[SPEAKER_01]: The eye part of it is bare eye part of it.
[SPEAKER_01]: Is what is called naked awareness, just aware this bare awareness itself without any object.
[SPEAKER_01]: that cannot be denied.
[SPEAKER_01]: Try as much as you will, you cannot deny it.
[SPEAKER_01]: You say, I don't exist, Atman doesn't exist, but that itself, Atman itself is saying it.
[SPEAKER_01]: To you, the consciousness alone will be proved, the so-called denial of the self, denial of consciousness.
[SPEAKER_01]: So this consciousness, awareness cannot be denied.
[SPEAKER_01]: Even if you manage to prove it, Daniel, Daniel, Daniel, Daniel, it was a great philosopher, pastor, we just think a few months ago.
[SPEAKER_01]: He called consciousness an illusion.
[SPEAKER_01]: That's the most ridiculous thing that anybody can say.
[SPEAKER_01]: He has a reason for calling it that, but the most ridiculous thing, because that consciousness is an illusion, he proved it to himself, who is consciousness, Daniel Daniel.
[SPEAKER_01]: Consciousness is the only thing where you to prove something right and to prove something wrong, equally you need consciousness.
[SPEAKER_01]: Everything in the world, the existence of everything can be proved to consciousness.
[SPEAKER_01]: The absence of anything and everything in the world can be proved to consciousness.
[SPEAKER_01]: But that is the meaning of proof, revelation to consciousness.
[SPEAKER_01]: How will you deny consciousness then?
[SPEAKER_01]: If you were technically able to prove the, in non-existence of consciousness, it would be proved to consciousness.
[SPEAKER_01]: Okay, so the self-tooting, self-not-self, that's all that there is in the universe, you and everything else.
[SPEAKER_01]: Your own existence, our own existence, consciousness is undeniable, point one.
[SPEAKER_01]: Point two, what is the not-self, the whole universe, body, mind everything?
[SPEAKER_01]: I'll introduce a Sanskrit term.
[SPEAKER_01]: appearing in the locus of one's absence is falsity.
[SPEAKER_01]: Appearance in the locus of one's absence is falsity, locus place.
[SPEAKER_01]: Where x is absent, if you see x there, you know that x is not there, but you see x there, what you are seeing is false.
[SPEAKER_01]: There is no snake in the rope, but if you see a snake in the rope, then that snake is false.
[SPEAKER_01]: There is no forest in the lake, but you will see a forest in the lake, then that forest is false.
[SPEAKER_01]: It is an appearance.
[SPEAKER_01]: Mithya.
[SPEAKER_01]: In consciousness, there is no air, fire, water, there is no planets and snails and elephants and in consciousness there is only consciousness.
[SPEAKER_01]: If you think about what consciousness can be or could be, you can't stuff it with anything, there is no space.
[SPEAKER_01]: It is all occupied by what consciousness.
[SPEAKER_01]: As once, how do you put it?
[SPEAKER_01]: Junkatyo tasat as barfur.
[SPEAKER_01]: It is as it is packed tight, tight with what existence, tight with packed, tight with what consciousness.
[SPEAKER_01]: They cannot, but it's another just a funny way of putting it, that there cannot be anything in consciousness except consciousness.
[SPEAKER_01]: And yet in consciousness, appears a causal body, a subtle body, a physical body, a universe, that which appears in the locus of its own absence is false.
[SPEAKER_01]: So, a tientabhava, rikarana, bhasamana, tummithyatwam, the universe appearing in the locus of its absence in consciousness.
[SPEAKER_01]: has to be a false universe, it's not a real universe, that's it.
[SPEAKER_01]: Your own existence as consciousness, undeniable and the appearance of the not you, the other, it's an appearance in you, it's nothing other than you, it's nothing other than consciousness, appearing as not itself.
[SPEAKER_01]: All this sounds very abstract, but look at the implication of it, because the implication of it,
[SPEAKER_01]: I will tell you the implication there.
[SPEAKER_01]: So, what I just said, what is the grant outcome, the implication of what I just said practically for our lives.
[SPEAKER_01]: For this let me tell you this monk whom I met in the Himalayas.
[SPEAKER_01]: He was the student of a very great Advaita teacher.
[SPEAKER_01]: That great Advaita teacher, at some of you may have heard of his name, Tapavan Swami, Guru of Swami Chinmaranda.
[SPEAKER_01]: So he was a great dandualist teacher, very radical dandualist teacher in
[SPEAKER_01]: I won't say radical classical mandolin teacher in the high Himalayas who lived between Uttarkashi and Gangothri in those days and can't come down from that level.
[SPEAKER_01]: So in that level, people who serious students who would come only serious students would approach him.
[SPEAKER_01]: First of all you have to be a monk to approach him.
[SPEAKER_01]: Others are not entertained.
[SPEAKER_01]: And if you approach him for studying, you have to stay with him.
[SPEAKER_01]: I mean, in the neighborhood, you don't get room or lodging.
[SPEAKER_01]: You find your own cave or your heart.
[SPEAKER_01]: You have to be a monk and stay in a cave or heart.
[SPEAKER_01]: And food is what you beg.
[SPEAKER_01]: And all you get, you don't get initiation, you don't get, he does not initiate anyone as a disciple, does not initiate anyone into Sunniasa.
[SPEAKER_01]: All you get is two classes in a day, morning class, afternoon class.
[SPEAKER_01]: That's all.
[SPEAKER_01]: Questions also not entertaining.
[SPEAKER_01]: If you ask a question, he would say, he would listen carefully to you, and then actually, this is all reports from people who knew him.
[SPEAKER_01]: Jaiya Manankiji Abramacharya ji, O Abramacharya, go back to your heart and think about it.
[SPEAKER_01]: Think about it, what I say, no answers.
[SPEAKER_01]: person I met was an attendant of this tapohan Swami, for the last thirty, forty years of his life.
[SPEAKER_01]: So, you know, he knew him very intimately and travelled with him, wandered across the Himalayas with him.
[SPEAKER_01]: His name was Sunda Randa, Sunda Randa Swami.
[SPEAKER_01]: But he was not the typical student whom tapohan Swami accepted.
[SPEAKER_01]: The typical student would have to be well-read and, you know, knew some amount of Sanskrit at least, and all of that.
[SPEAKER_01]: This was a young boy quite unlettered, and he didn't even finish school.
[SPEAKER_01]: But he became the attendant of the Fawanswami.
[SPEAKER_01]: And so, for him, the Fawanswami said, Kuleen and Dekun Sahab go, with open eyes I see my Lord.
[SPEAKER_01]: I see my master, my lord, with open eyes.
[SPEAKER_01]: So I remember him telling me this.
[SPEAKER_01]: He was sitting in the Gango three, ten thousand feet high in the Himalayas with the towering mountains all around.
[SPEAKER_01]: The Deodara forest is rolling down high above the glaciers below the Ganga.
[SPEAKER_01]: And he said, Kulei Nandeku Sahab, with open eyes, I see my lord.
[SPEAKER_01]: And he said, he's Guru told him, from the Rig Veda.
[SPEAKER_01]: Pashyadevasyakabhyam, Yona Jiriate Namamara.
[SPEAKER_01]: Look upon the poetry of the Lord, which neither decays nor dies.
[SPEAKER_01]: What is the poetry of the Lord?
[SPEAKER_01]: Look at these mountains, look at the river Ganga, look at the sky, especially among the Himalayas and the Ganga.
[SPEAKER_01]: So let these be your objective meditation.
[SPEAKER_01]: Here itself you will see God, with open eyes.
[SPEAKER_01]: You don't need subtle Vedantic reasoning, you don't need deep yogic samadhi with open eyes, you will appreciate the Lord.
[SPEAKER_01]: See, what is the non-self that we see?
[SPEAKER_01]: It is the self alone, it is atman alone.
[SPEAKER_01]: We just talked about it.
[SPEAKER_01]: The self cannot be denied and the non-self is an appearance.
[SPEAKER_01]: Appearance of what?
[SPEAKER_01]: In what?
[SPEAKER_01]: In the self.
[SPEAKER_01]: In consciousness.
[SPEAKER_01]: Self itself is appearing as the not-self.
[SPEAKER_01]: That's what Sureshwaracharya was saying.
[SPEAKER_01]: This world is nothing other than light.
[SPEAKER_01]: It rests, comes back and rests in light.
[SPEAKER_01]: So, Kuleen and Nekhus Habko, whenever it open eyes, you're seeing the world enlightened one sees the Lord.
[SPEAKER_01]: See, the enlightened one has to sit quietly in meditation and then realize, we need to become a Samadhi Brahman.
[SPEAKER_01]: Maybe, no problem, but eyes open also same Brahman.
[SPEAKER_01]: With ears open also same Brahman.
[SPEAKER_01]: Brahman has sound.
[SPEAKER_01]: It's like the difference between trying to see the lake without the reflected forest and trying to see and seeing the lake with the reflected forest.
[SPEAKER_01]: When the forest is reflected in the lake,
[SPEAKER_01]: Do you work very hard to remove the reflection so that I can see the pure lake?
[SPEAKER_01]: No.
[SPEAKER_01]: With the reflection itself, when I see the lake, I'm seeing the lake.
[SPEAKER_01]: There's just the exact condition of the enlightened one.
[SPEAKER_01]: With eyes open.
[SPEAKER_01]: With ears open.
[SPEAKER_01]: Walking, talking, eating.
[SPEAKER_01]: Brahma, Pramma, Brahma, Brahma, Brahma, Brahma, Brahma, Brahma, Brahma, Brahma, Brahma, Brahma, Brahma, Brahma, Brahma, Brahma, Brahma, Brahma, Brahma, Brahma, Brahma, Brahma, Brahma, Brahma, Brahma, Brahma, Brahma, Brahma, Brahma, Brahma, Brahma, Brahma, Brahma, Brahma, Brahma, Brahma,
[SPEAKER_01]: The one who sees Brahman in the midst of action, not midst of meditation in the midst of action, cooking, driving, working, teaching, not seeing whatever you are doing, business in the midst of war, Arjuna.
[SPEAKER_01]: In the midst of action, the one who sees Brahman is called Brahma Karmasamati.
[SPEAKER_01]: Kain Openishad says,
[SPEAKER_01]: But above the Vedittam, Amritatwam hevindate, in every experience.
[SPEAKER_01]: Remember, what is meant by experience in Kainopenisha, not just spiritual experience, not just some of the
[SPEAKER_01]: That student asked, what is it that makes my mind think a year's year's year and I see in those experiences.
[SPEAKER_01]: If you see Brahman, if you're seeing things and you see Brahman, you're hearing things and you hear Brahman.
[SPEAKER_01]: And so in every experience Brahman is experienced.
[SPEAKER_01]: Kuleen and de Khusahabko, with open eyes, do I see my Lord?
[SPEAKER_01]: In every experience, on the left side and the right side, you know that you are seeing that central, that consciousness alone, seeing means experiencing.
[SPEAKER_01]: Then, as I said, that monk who said it, the result of this, such a soaring claim for Vedanta.
[SPEAKER_01]: Thoma-hathma-ji, kahi-koi-mritu-ne, oh monk, no death anywhere.
[SPEAKER_01]: See, there is death on this side.
[SPEAKER_01]: Body is dying.
[SPEAKER_01]: Thoughts also perish.
[SPEAKER_01]: Every day mind goes to sleep.
[SPEAKER_01]: Millions of people are dying daily.
[SPEAKER_01]: So, thoughts, bodies die.
[SPEAKER_01]: There is death in this world, but he says, there is no death anywhere, because what he is seeing there in all these changing world is that one central consciousness.
[SPEAKER_01]: In that central, son of consciousness, where is death?
[SPEAKER_01]: It's always there.
[SPEAKER_01]: When the beautiful fall colors are reflected in the lake, after some time the fall colors go away, its dry would reflect it in the lake.
[SPEAKER_01]: What about the lake?
[SPEAKER_01]: Has the same leg?
[SPEAKER_01]: Same leg?
[SPEAKER_01]: Kahi koi ima tu nahi kahi koi jadata nahi.
[SPEAKER_01]: There is no unconsciousness, no darkness anywhere.
[SPEAKER_01]: In the central son of consciousness, which is experienced everywhere, including deep sleep also.
[SPEAKER_01]: No darkness.
[SPEAKER_01]: No darkness anywhere.
[SPEAKER_01]: Kahi koi duk nahi.
[SPEAKER_01]: It is ananda.
[SPEAKER_01]: So in every experience, including the so-called painful, miserable, sorrowful ones.
[SPEAKER_01]: No death, no sorrow, which enables Sri Ramakrishna when he sees the death of his beloved nephew Akshai.
[SPEAKER_01]: At the time when the boy was dying, he was standing and smiling in a, he was in an ecstasy.
[SPEAKER_01]: Later people thought he is cruel, but I say,
[SPEAKER_01]: No, I saw clearly the consciousness, the Jivatma leaving the body person is still there.
[SPEAKER_01]: That body is still there.
[SPEAKER_01]: It's just the body.
[SPEAKER_01]: He says, like a sword being withdrawn from the scabbard.
[SPEAKER_01]: Of course, later he cried intensely because he deeply missed that person in that particular name and form is not available anymore, gone forever.
[SPEAKER_01]: And you miss that person.
[SPEAKER_01]: Because Ram Krishna very remarkable is the bridge between the human and the divine.
[SPEAKER_01]: If you only saw the central son, he wouldn't be much used to us.
[SPEAKER_01]: We would admire him and say, oh, wonderful.
[SPEAKER_01]: But we can't be like that.
[SPEAKER_01]: But he shows how we are.
[SPEAKER_01]: He shows that.
[SPEAKER_01]: And he shows how, and what is that seeing the divinity all the time.
[SPEAKER_01]: In his own, when he was dying of cancer,
[SPEAKER_01]: or at least the body was dying of cancer.
[SPEAKER_01]: Somebody asked him, how do you feel now?
[SPEAKER_01]: And he says, it hurts here.
[SPEAKER_01]: I can't eat.
[SPEAKER_01]: That's how a cancer patient would feel.
[SPEAKER_01]: But at the same time, the person who observed him said, but you are in great bliss.
[SPEAKER_01]: You are in great bliss.
[SPEAKER_01]: So how are you in great bliss?
[SPEAKER_01]: In cancer was he feeling the pain of cancer?
[SPEAKER_01]: Yes, he was.
[SPEAKER_01]: but still in grade bliss, because in that pain also this is shining forth, that pure consciousness.
[SPEAKER_01]: All this is the practical implication.
[SPEAKER_01]: Now we are going to go into the analysis of tattuamasi.
[SPEAKER_01]: Why?
[SPEAKER_01]: Remember, don't forget where we are.
[SPEAKER_01]: The third verse in the second line
[SPEAKER_01]: He says, Saksha, taktuamasi, iti veda vachasa, yo, bodhhayati, ashtyashritaan, that guru.
[SPEAKER_01]: Daksana, mutti, appearing as my guru.
[SPEAKER_01]: Illumines, the disciples who have taken refuge in him by the Vedic text, which Vedic text, taktuamasi.
[SPEAKER_01]: Now, I will say, we will dive into the technical part of it and then
[SPEAKER_01]: some general observations about this tachymacy.
[SPEAKER_01]: First it is the technical part of it.
[SPEAKER_01]: Those who have studied Vedanta saray you know what is the analysis.
[SPEAKER_01]: Now we are going to analyze the sentence itself.
[SPEAKER_01]: We have already talked about what it means.
[SPEAKER_01]: This is what it means.
[SPEAKER_01]: But now let us look at the sentence.
[SPEAKER_01]: You are that tachymacy.
[SPEAKER_01]: That means what on the right hand side.
[SPEAKER_01]: You means what on the left hand side.
[SPEAKER_01]: You are that means what in the middle pure consciousness.
[SPEAKER_01]: how do we analyze it?
[SPEAKER_01]: So, tactuamasi, what is the problem?
[SPEAKER_01]: The problem is it is saying that the left hand side is equal to the right hand side.
[SPEAKER_01]: It is an equation, but it is obviously not so, it is saying that the beggar is equal to the emperor.
[SPEAKER_01]: It is obviously not so, Giva on this side is Giva.
[SPEAKER_01]: Thuam, on that side is Ishwara.
[SPEAKER_01]: Jeeva and Ishwarah there is tremendous way, the tremendous contradiction, tremendous difference.
[SPEAKER_01]: Jeevas are many, Ishwarah is one.
[SPEAKER_01]: Jeeva is so tiny, Ishwarah is vast, Sarva, we are all pervasive, covers the whole universe, and we are hardly cover one chair.
[SPEAKER_01]: Then, Ishwar is all knowing, Saravakya, Omniscient, Jiva knows very little, we are discussing all this, Alpakya.
[SPEAKER_01]: Ishwar is all powerful, can do anything, creates the universe.
[SPEAKER_01]: And Jiva is very little power, Alpa Shaktimaan.
[SPEAKER_01]: Ishwar is eternal, Jiva is continuously born and dying.
[SPEAKER_01]: It is also eternal in a sense, but subject to many births and death.
[SPEAKER_01]: Mithu Samritu Mahapnothi goes from death to death to death.
[SPEAKER_01]: There is such a miserable creature.
[SPEAKER_01]: Sometimes in human body, sometimes in animal bodies, sometimes in plant bodies, sometimes in God bodies, sometimes in God means devatha.
[SPEAKER_01]: Sometimes in hellish beings.
[SPEAKER_01]: So it goes through many, many of these experiences.
[SPEAKER_01]: How can it be the same?
[SPEAKER_01]: How?
[SPEAKER_01]: So taktuamasi does not make sense.
[SPEAKER_01]: Does not make sense.
[SPEAKER_01]: Now, how do you make it make sense?
[SPEAKER_01]: I am going to skip some stages.
[SPEAKER_01]: There are two preliminary stages which I am going to skip over, we do not have time.
[SPEAKER_01]: I am going straight to the question of direct meaning and implied meaning.
[SPEAKER_01]: What Vedanta says is that the direct meaning of this words, Thuth and Thum are they cannot be reconciled.
[SPEAKER_01]: The individual being is not God.
[SPEAKER_01]: No matter how much we would have wanted it to be true.
[SPEAKER_01]: Yes, I am God.
[SPEAKER_01]: No, we are not.
[SPEAKER_01]: The fact is, this is a fact.
[SPEAKER_01]: We just look at our own lives.
[SPEAKER_01]: We are not God.
[SPEAKER_01]: We don't create preserve and destroy the universe.
[SPEAKER_01]: We are not omniscient, omnipotent.
[SPEAKER_01]: Not at all.
[SPEAKER_01]: Far cry.
[SPEAKER_01]: In fact, another major, major difference between G and Ishwarah.
[SPEAKER_01]: In fact, the most direct difference is that
[SPEAKER_01]: Jiva, I am directly available to myself.
[SPEAKER_01]: I am directly experienced myself.
[SPEAKER_01]: Even before I experienced the world, I know my own existence.
[SPEAKER_01]: This is called upper-Oksha, non-indirect.
[SPEAKER_01]: The world for me is protection, perceptual.
[SPEAKER_01]: And Ishwara, God for me is paroksha.
[SPEAKER_01]: Paroksha means something I have heard about, read about, I have been told about is a matter of belief.
[SPEAKER_01]: Unless you are a mystic who is experiencing God, but otherwise it's a matter of belief for most of us.
[SPEAKER_01]: That's why people may choose to believe, may choose to not believe in God.
[SPEAKER_01]: There are many who do not believe in God.
[SPEAKER_01]: There are in fact religions which do not believe in God.
[SPEAKER_01]: Jainism, Buddhism.
[SPEAKER_01]: In Hinduism, Sankhya, you don't believe in God.
[SPEAKER_01]: So you have an option.
[SPEAKER_01]: You may not believe in God.
[SPEAKER_01]: That option is possible because God is a matter of belief for most people.
[SPEAKER_01]: But I, my own existence is not a matter of belief.
[SPEAKER_01]: My own existence is a matter of direct, not perception, even.
[SPEAKER_01]: Prior to perception, world is a matter of perception.
[SPEAKER_01]: And I, me, myself, there's no English word for it.
[SPEAKER_01]: It's immediate.
[SPEAKER_01]: immediate in the sense, not immediate, not mediated through eyes or ears, even not mediated through thought.
[SPEAKER_01]: My own existence is prior to even thinking.
[SPEAKER_01]: You don't think, if somebody asks you, are you here?
[SPEAKER_01]: If you ask somebody else, if such and such person here, let me see, I see the person.
[SPEAKER_01]: Or, let me see the register of attendees, which they're written.
[SPEAKER_01]: Seeing perception, register, wear the scripture.
[SPEAKER_01]: It's there.
[SPEAKER_01]: But about you yourself, I myself, somebody asks you, are you here right now?
[SPEAKER_01]: Will you let me see?
[SPEAKER_01]: Yes, I'm here.
[SPEAKER_01]: No, you don't use perception.
[SPEAKER_01]: Do you say, let me see the register, my name is there.
[SPEAKER_01]: So I must be here.
[SPEAKER_01]: No, you don't say do that.
[SPEAKER_01]: You don't go to scriptures, you don't go to perception.
[SPEAKER_01]: Before perception, before scripture, you directly jiva is a paroxia.
[SPEAKER_01]: Each you arise, paroxia, all these two say jiva is a paroxia, each were its paroxia.
[SPEAKER_01]: How can they be the same?
[SPEAKER_01]: Now, what Vedanta says is cutting to the chase.
[SPEAKER_01]: I'm cutting out a lot of material to go to the heart of things.
[SPEAKER_01]: We have got up to five, fifteen, right?
[SPEAKER_06]: Yeah.
[SPEAKER_01]: Or five o'clock.
[SPEAKER_01]: And then R if t is.
[SPEAKER_01]: So we have got up to five, fifteen.
[SPEAKER_01]: No.
[SPEAKER_01]: Three, forty, five.
[SPEAKER_01]: Up to five, fifteen.
[SPEAKER_01]: Yes.
[SPEAKER_01]: Five, fifteen.
[SPEAKER_01]: We have got up to five, fifteen.
[SPEAKER_01]: So we have time.
[SPEAKER_01]: Yeah, let's write five, fifteen.
[SPEAKER_01]: Three forty five to five.
[SPEAKER_01]: Oh, three fifty forty five to five.
[SPEAKER_01]: So we have, all right.
[SPEAKER_01]: We will adjust, we run accordingly.
[SPEAKER_01]: We run the can be infinitely adjusted.
[SPEAKER_01]: You can give long, long discourses, write books and books, or you can write even a shorter one, you know.
[SPEAKER_01]: Dasra's location, Karacharya wrote ten verses.
[SPEAKER_01]: That's still too long.
[SPEAKER_01]: All right, six verses.
[SPEAKER_01]: Didvarnasatakaam.
[SPEAKER_01]: I mean, aka'shloki, one verse.
[SPEAKER_01]: Even that's too long.
[SPEAKER_01]: Then Mahavakaam, one sentence, shot, you are that tattvaamasi.
[SPEAKER_01]: Even that's too long.
[SPEAKER_01]: Then only, only, ohm, even that's too long.
[SPEAKER_01]: Then only one gesture.
[SPEAKER_01]: That's too much.
[SPEAKER_01]: I won't see.
[SPEAKER_01]: Then, it's a silence.
[SPEAKER_01]: That also can be Vedanta.
[SPEAKER_01]: Vedanta can be infinitely shortened or lend-in.
[SPEAKER_01]: You can go on for ages and ages.
[SPEAKER_01]: So, the taught-to-um-as-e.
[SPEAKER_01]: The word, taught-and-the-word-to-um.
[SPEAKER_01]: The two words do not fit.
[SPEAKER_01]: You can see, that is on the right side, on the left side and the term is on the left side and that on the right side.
[SPEAKER_01]: They do not fit for all the reasons I have outlined.
[SPEAKER_01]: When the two words do not fit and yet they have to fit, they are because the Upanishads says, so the instruction says, so then we look for the sense in which they can fit.
[SPEAKER_01]: In what sense can they fit?
[SPEAKER_01]: When the direct meanings of the words are not applicable, we look for the indirect meaning.
[SPEAKER_01]: We look for the indirect meaning.
[SPEAKER_01]: So we have to look for the indirect meaning here.
[SPEAKER_01]: Implied, what is called implied meaning?
[SPEAKER_01]: In Sanskrit, wachyartha, lakshyartha.
[SPEAKER_01]: Wachyartha means direct meaning, dictionary meaning.
[SPEAKER_01]: What we usually mean when we use a word.
[SPEAKER_01]: And lakshyartha, lakshyar means implied.
[SPEAKER_01]: Intended, intention.
[SPEAKER_01]: What is intended to be said here?
[SPEAKER_01]: So, the intentional meaning, the implied meaning, Lakshyartha, two meanings.
[SPEAKER_01]: The direct meaning, vachyartha, of tuam is the jiva, the individual being, that fellow with the body and the mind and the causal body and consciousness, this one.
[SPEAKER_01]: The direct meaning of tuth is god, Ishwar, Hiratnikarbha, Virat, that one.
[SPEAKER_01]: What is the implied meaning?
[SPEAKER_01]: Now, here comes a little wrinkle.
[SPEAKER_01]: The way of taking out processing it, we have to do a bit of linguistic processing here.
[SPEAKER_01]: The implied meaning can be of three kinds.
[SPEAKER_01]: Actually, many kinds, but for broadly speaking, three kinds, three possibilities are there.
[SPEAKER_01]: One is called jhatlaksana, one is called ajhatlaksana, one is called jhat, ajhat or bhagattyagalaksana.
[SPEAKER_01]: What does it mean?
[SPEAKER_01]: All sounds mouthful of Sanskrit words.
[SPEAKER_01]: Implication by abandonment of prior meaning, that is Jihad Lakshana.
[SPEAKER_01]: I will explain.
[SPEAKER_01]: It is all pretty simple and we keep using it all the time without knowing we are doing such fancy things.
[SPEAKER_01]: So, for example,
[SPEAKER_01]: The classical example given is let me use example is why Vivekan the himself used.
[SPEAKER_01]: Beluvur on Ganges in England you see Stratford on Avan.
[SPEAKER_01]: Stratford on Avan is where Shakespeare, Shakespeare's house is there.
[SPEAKER_01]: Avan is the river and Stratford is the town.
[SPEAKER_01]: So when you say Stratford on Avan you don't mean that the town is in the river that would be very bad flooding right.
[SPEAKER_01]: You mean it's on the bank of the river, even.
[SPEAKER_01]: So I'm Vivekanam, these two right letters.
[SPEAKER_01]: There are letters from Swain Vivekanam, it says Beluron Ganges, Belurmat on the Ganges.
[SPEAKER_01]: That's a address.
[SPEAKER_01]: But that does not mean the monastery is in the Ganges.
[SPEAKER_01]: Sometimes it is.
[SPEAKER_01]: So because the monasteries on the bank of the Ganga and the Ganga is subject that is near the delta.
[SPEAKER_01]: So where it is subject to tides, high tide and low tide of the ocean, and you can see the river goes up and down.
[SPEAKER_01]: And in the rainy season, the river is swollen.
[SPEAKER_01]: So it floods the monastery.
[SPEAKER_01]: Then the monasteries really in the Ganga, again, is at that time.
[SPEAKER_01]: I have myself seen one night when I was in the training center.
[SPEAKER_01]: I used to live on the first floor on the upper floor.
[SPEAKER_01]: I mean the British system of the first floor and ground floor.
[SPEAKER_01]: And at midnight we heard a commotion.
[SPEAKER_01]: The ground floor is getting flooded.
[SPEAKER_01]: All the monks who lived downstairs are being shifted to the first floor because the ground floor is getting flooded.
[SPEAKER_01]: One Brahmachari told me that he was sleeping happily midnight or one o'clock, suddenly a gurgling sound.
[SPEAKER_01]: And he looked and he saw water flowing.
[SPEAKER_01]: All the ground was flooded.
[SPEAKER_01]: And not only that, a fish swam in.
[SPEAKER_01]: And not only that, a snake swam in, that was too much for him.
[SPEAKER_01]: Then over night they relocated.
[SPEAKER_01]: So then the bellur was really on the ganges, but generally what it means on the bank of the Ganga.
[SPEAKER_01]: So when you say bellur on on ganges or start for it on even, you mean you don't take the original meaning because that doesn't make sense.
[SPEAKER_01]: You automatically mean it's on the bank of the Ganga.
[SPEAKER_01]: However, what you do, you give up the original meaning and you take approximate meaning which makes sense, which makes sense.
[SPEAKER_01]: On the bank of the Ganga.
[SPEAKER_01]: You cannot take any meaning, however.
[SPEAKER_01]: You can't say Beluron Ganga means it's on the bank of the Yamuna river.
[SPEAKER_01]: No.
[SPEAKER_01]: It has to be on the bank of the Ganga river.
[SPEAKER_01]: Beluron Ganga means on the bank of the river, not
[SPEAKER_01]: It's a language issue.
[SPEAKER_01]: And that's what it's a meaning issue.
[SPEAKER_01]: If you literally take Balur on Ganga, it is no meaning.
[SPEAKER_01]: And therefore you take it.
[SPEAKER_01]: So you give up the original meaning.
[SPEAKER_01]: Can we do that here?
[SPEAKER_01]: This is called Jahat.
[SPEAKER_01]: Jahat means giving up.
[SPEAKER_01]: Can we give up the original meaning?
[SPEAKER_01]: What is the original meaning of the Jiva of Thuam?
[SPEAKER_01]: Pure consciousness plus causal body in subtle body and physical body.
[SPEAKER_01]: Now, we are not interested in the physical body, subtle body causal body.
[SPEAKER_01]: Those are appearances.
[SPEAKER_01]: We are interested in pure consciousness.
[SPEAKER_01]: If you give up the original meaning, you are giving up pure consciousness itself.
[SPEAKER_01]: You are giving up Atman Brahman itself because that is included in the Jiva.
[SPEAKER_01]: What is the Jiva?
[SPEAKER_01]: See, pure consciousness plus
[SPEAKER_01]: causal body, plus, subtle body, plus physical body.
[SPEAKER_01]: I want to say, I am Jidhan and the Rupa Shivoham.
[SPEAKER_01]: I am consciousness, not the body, not the mind.
[SPEAKER_01]: But if you do that, you are giving up the what you basically throwing out the baby with the bath water.
[SPEAKER_01]: On the other side, Ishwara, it's pure consciousness plus Maya.
[SPEAKER_01]: If you give up the whole meaning of Ishwara, then you have lost the pure consciousness, Achman or Brahman also.
[SPEAKER_01]: So you see this method of taking implied meaning, which is the method, Jahad Lakshana.
[SPEAKER_01]: By discarding the prior meaning entirely and taking some kind of new proximate meaning, it will not work by because if you discard the original meaning, you have discarded Brahman also, thrown out the baby with the bath water.
[SPEAKER_01]: Another option is there.
[SPEAKER_01]: The other option is you do not discard the original meaning, you keep the original meaning and you add something to it, then it makes sense.
[SPEAKER_01]: The classic example given is that in the Vedantic example, Shona Dhavati
[SPEAKER_01]: The red is running.
[SPEAKER_01]: The red cannot run.
[SPEAKER_01]: The thing is in English.
[SPEAKER_01]: The red can run.
[SPEAKER_01]: A color can run.
[SPEAKER_01]: You know, if you, it gets wet.
[SPEAKER_01]: It will get disaster running.
[SPEAKER_01]: But anyway, what he means there is the red horse is running.
[SPEAKER_01]: So these Vedantans were also betting on horses.
[SPEAKER_01]: They were racetrack growers.
[SPEAKER_01]: There is an aside which I cannot resist.
[SPEAKER_01]: Swami Trigunathitanaanda, in the Vedanta society of northern California, after Swami Turyananda Ji sort of forcefully went back to India.
[SPEAKER_01]: He didn't want to stay here.
[SPEAKER_01]: He was replaced by Swami Trigunathitanaanda.
[SPEAKER_01]: Now Swami Turyananda, for all his Vedanta would leave everything to the mother.
[SPEAKER_01]: Don't plan, let the mother do as she will.
[SPEAKER_01]: and Tricunathya Ransit, the enlightened people can be a very different nature.
[SPEAKER_01]: Tricunathya Ransit came in and one of the American disciples in San Francisco, he's writing, the new Swami does not believe in leaving things to the mother.
[SPEAKER_01]: He soon, the Ashram was plastered with saying, do it now.
[SPEAKER_01]: Another place it was saying, it is written, do what die and below that, but you will not die.
[SPEAKER_01]: And so on.
[SPEAKER_01]: So Trigunathi turned on the Cayman.
[SPEAKER_01]: Now, he was trying very hard to become American, but he had a trifty habits of a monk.
[SPEAKER_01]: So he went out searching for Western clothes.
[SPEAKER_01]: And he came back, I forget her name, this lady who was the head of the Vedanta society at that time.
[SPEAKER_01]: She was horrified to see the Swami dressed like that, a very colorful coat.
[SPEAKER_01]: She says, Swami, this is what people in the race track wear.
[SPEAKER_01]: You can't wear this.
[SPEAKER_01]: I will not, I will absolutely not permit you to wear this because he had got it for cheap.
[SPEAKER_01]: He had got found, he had remits through the second hand markets, the flea markets and got the cheapest and most colorful coat he could find.
[SPEAKER_01]: He thought it was an approximate to the orange.
[SPEAKER_01]: I can't allow you to wear this.
[SPEAKER_01]: This is what the people in the race track wear.
[SPEAKER_01]: So, she wouldn't allow him to wear it, but because he had purchased it with such a delight, you know, he would still put it on when nobody was watching and walk around and stride around inside the Ashram.
[SPEAKER_01]: So, Shona Dhavati means the red is running, it means the red horse is running.
[SPEAKER_01]: So, to make sense of
[SPEAKER_01]: the red is running.
[SPEAKER_01]: You can imagine the scene.
[SPEAKER_01]: People are excitedly shouting.
[SPEAKER_01]: Look, the red one, the red one is going ahead.
[SPEAKER_01]: The red one is going ahead.
[SPEAKER_01]: What do you mean by the red is going?
[SPEAKER_01]: The red red is going to win.
[SPEAKER_01]: You mean the red horse is going to win.
[SPEAKER_01]: So you add one more word, one more meaning to it, and then the whole thing makes sense.
[SPEAKER_01]: Shona ashuadhaavati, the red horse is running.
[SPEAKER_01]: You add one more.
[SPEAKER_01]: Now what will you add to tattuamasi to make it meaningful?
[SPEAKER_01]: to make it that I am pure consciousness in the room for Shivoham.
[SPEAKER_01]: What will you add?
[SPEAKER_01]: The problem is adding anything is not solve the problem.
[SPEAKER_01]: I, the Jiva, if I am still the body, the mind, and yes, pure consciousness.
[SPEAKER_01]: And on top of that you add something.
[SPEAKER_01]: may be some supernatural powers or something, but I am still a body, still a mind, still in the samsara, because the original meaning has to be kept, G has to be kept, G was plus something, will the tuamasi make meaning?
[SPEAKER_01]: No, it will not.
[SPEAKER_01]: The story which I love about this is,
[SPEAKER_01]: So, a couple were going to a party.
[SPEAKER_01]: And the wife told the husband, get ready, we have to go to the party.
[SPEAKER_01]: He said, yes, yes, I'm getting ready.
[SPEAKER_01]: And the wife said, what's that awful smell?
[SPEAKER_01]: Good Lord, how long haven't you changed your socks?
[SPEAKER_01]: So, he said in a week or something like that.
[SPEAKER_01]: So, absolutely not put on new socks, put on fresh socks.
[SPEAKER_01]: We're going to a party.
[SPEAKER_01]: We know there will be important people around.
[SPEAKER_01]: I can't have you stinking like that.
[SPEAKER_01]: So they go to the party.
[SPEAKER_01]: I think the party where the people are circulating, talking and all, the wife's saddles sort of comes close to the husband and wispers.
[SPEAKER_01]: I thought I told you to change your socks.
[SPEAKER_01]: The husband says in a wounded voice.
[SPEAKER_01]: But I did.
[SPEAKER_01]: I put on fresh socks.
[SPEAKER_01]: And the wife says, but I still smell it.
[SPEAKER_01]: The horrible smell.
[SPEAKER_01]: So, oh, that I put it old socks in my pocket.
[SPEAKER_01]: The old one uses in his pockets.
[SPEAKER_01]: And of course, the smell is there.
[SPEAKER_01]: So if you keep your identity as body, mind, as a jiva and you add fresh socks, it will not remove your sorrow.
[SPEAKER_01]: It will not serve the purpose.
[SPEAKER_01]: So the second method of taking implied meaning, Ajahat Lakshana, that is implied meaning without sacrificing the prior meaning.
[SPEAKER_01]: very fancy, but all it means is adding one more word.
[SPEAKER_01]: That also won't work here.
[SPEAKER_01]: What we need is to get rid of the identification with body mind and say that I am consciousness alone.
[SPEAKER_01]: I am Brahman alone.
[SPEAKER_01]: Jiva is consciousness plus body mind.
[SPEAKER_01]: So we need to retain the consciousness part of it and get rid of the body mind part of it.
[SPEAKER_01]: for you need to retain part of the original meaning and get rid of part of the original meaning.
[SPEAKER_01]: So there is a third method of taking an implied meaning, and that's called the jahad a jahad.
[SPEAKER_01]: As it sounds like it says partial sacrificing and partial retainment of the original meaning.
[SPEAKER_01]: Partially you let go of the meaning and partially you retain it.
[SPEAKER_01]: It sounds complicated, but we do it all the time.
[SPEAKER_01]: I bought a mango.
[SPEAKER_01]: It means you bought the mango with the seat, everything.
[SPEAKER_01]: You don't buy the mango without the seat.
[SPEAKER_01]: The whole mango your bought.
[SPEAKER_01]: Now you say I ate the mango.
[SPEAKER_01]: Then you mean you have left the seat out and the skin out and you have eaten only the flesh of the fruit.
[SPEAKER_01]: But you use the same term.
[SPEAKER_01]: You don't explain any further, everybody understands it.
[SPEAKER_01]: So when you use the term mango in the first case, bought the mango at whole foods or somewhere.
[SPEAKER_01]: And there you being mango with the skin and the flesh and the seed.
[SPEAKER_01]: But when you say, I ate the mango, you mean you ate the flesh of the mango without this big seed and the skin.
[SPEAKER_01]: So, in the second case, you have taken the part of the meaning of the word mango and partly sacrificed what is meant by the word mango.
[SPEAKER_01]: By the word mango, it means skin, flesh, seed.
[SPEAKER_01]: But when you said I ate the mango, you let go of the skin of the seed and you meant only the flesh, the part which is intended.
[SPEAKER_01]: So, implied meaning.
[SPEAKER_01]: And this is something we do all the time.
[SPEAKER_01]: I, I, we do in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the
[SPEAKER_01]: You just mean that you're going to the monastery where there is the bathing cart, you're going to go there and take a dip.
[SPEAKER_01]: That's all you mean.
[SPEAKER_01]: So you're going to take a bath in a tiny part of the river.
[SPEAKER_01]: But you say I'm going to take a bath in the Ganga.
[SPEAKER_01]: So when you say I'm going to take a bath in the Ganga, you mean that tiny part of the river.
[SPEAKER_01]: When you say the Ganga is a river in India, you mean the whole river.
[SPEAKER_01]: So you have taken only part of the meaning.
[SPEAKER_01]: Similarly, we'll take part of the meaning here, which part of the meaning
[SPEAKER_01]: not the body, not the mind, not the cup, causal body, not my own, not cosmic mind, not the cosmic body.
[SPEAKER_01]: We are taking only consciousness.
[SPEAKER_01]: What allows you to do that?
[SPEAKER_01]: Emperors, new clothes.
[SPEAKER_01]: The story, Emperor has no clothes.
[SPEAKER_01]: It's a little boy who pointed it out.
[SPEAKER_01]: So you can dismiss the Emperor's clothes.
[SPEAKER_01]: You can dismiss the beggars clothes.
[SPEAKER_01]: You just take the actor.
[SPEAKER_01]: What allows you to do that?
[SPEAKER_01]: Because the actor is not a beggar.
[SPEAKER_01]: The actor is not an emperor really speaking.
[SPEAKER_01]: Those are assumed roles.
[SPEAKER_01]: Assume dialogue.
[SPEAKER_01]: Assume dress.
[SPEAKER_01]: Similarly pure consciousness by itself is not a jiva.
[SPEAKER_01]: Is not even a jiva and ishvar are both assumed.
[SPEAKER_01]: Both in the level of
[SPEAKER_01]: when you, when Brahman appears as this universe, and as the Jeevas, to the Jeevas and the universe, Brahman appears as Ishwaran.
[SPEAKER_01]: If you have a world, if you have Jeevas, you have God.
[SPEAKER_01]: That God is Brahman, actually, but with Maya, Saguna Brahman.
[SPEAKER_01]: That God is Jeeva, with body and mind, individual beings, many of them.
[SPEAKER_01]: And that God is the world itself.
[SPEAKER_01]: Just now you're singing, Jada Chaitana,
[SPEAKER_01]: Don't owe me, it shines, it moves, it's ways that reality.
[SPEAKER_01]: In what you call all living beings, look, here they are, but you know what you call non-diving beings also.
[SPEAKER_01]: Table, this bell, this chair, it's the same consciousness is there.
[SPEAKER_01]: You have to get rid of the, you have to take your eyes off the body mind of the Jeeva, the name and form of the Jada, the glorious Maya of Ishwara, you find one consciousness there.
[SPEAKER_01]: This is where the falsity of the universe becomes applicable.
[SPEAKER_01]: If the universe were not an appearance, you can't, if it was really an emperor, really a beggar, can you say the beggar is an emperor?
[SPEAKER_01]: Of course not.
[SPEAKER_01]: Of course not.
[SPEAKER_01]: But if it's an actor playing two roles, then you can really say that the beggar is the emperor.
[SPEAKER_01]: beggar is the emperor is like saying, taktuamasi, taktuamasi, taktuamasi, the emperor, toamasi, the beggar, beggar is the emperor, or the emperor is the beggar.
[SPEAKER_01]: Because the emperor is not really an emperor, it's pure consciousness.
[SPEAKER_01]: The beggar is not really a beggar, it's pure consciousness.
[SPEAKER_01]: Therefore, taktuamasi makes sense.
[SPEAKER_01]: So this is the analysis of the statement, taktuamasi.
[SPEAKER_01]: This is only the final part of the analysis.
[SPEAKER_01]: Direct meaning will not work.
[SPEAKER_01]: We need indirect meaning or implied meaning.
[SPEAKER_01]: Implied meaning can be of three types for our purposes.
[SPEAKER_01]: It can be seventeen types actually.
[SPEAKER_01]: For our purposes three types and out of three types the first two are rejected for good reasons and the third one is selected.
[SPEAKER_01]: And what I just said was the linguistic side of it.
[SPEAKER_01]: The actual, what is happening in the world under the universe that is represented there.
[SPEAKER_01]: I am this pure consciousness.
[SPEAKER_01]: General statement about, so this is the technical side of it.
[SPEAKER_01]: Analysis of Mahavaka, when he says, the Guru teaches the Mahavaka.
[SPEAKER_01]: All of Vedanta is comprehended in this Mahavaka.
[SPEAKER_01]: General statement about it, some observation, and then we'll go for question answers.
[SPEAKER_01]: The Mahavaka itself is sort of a global view of spirituality of religion.
[SPEAKER_01]: You are that tattuamasi.
[SPEAKER_01]: There are religions which are God-centered.
[SPEAKER_01]: Look, which are centered around tattu.
[SPEAKER_01]: Christianity, Islam, Judaism, in Hinduism, shaybism.
[SPEAKER_01]: We were worshipping Daksana murti as God, Ishwaroguru Rathmati, so God-centered approach.
[SPEAKER_01]: What is the religion about?
[SPEAKER_01]: It's about God, or father in heaven, about Allah, about Jehovah, about Dakshina, about the Divine Mother, Khalipujah is coming up, about the Divine Mother.
[SPEAKER_01]: So, God sent it.
[SPEAKER_01]: That is a tough-centered religion.
[SPEAKER_01]: And then there are religions, I won't say self-centered, that sounds very bad, self-inquiry-based religion.
[SPEAKER_01]: Where it's not so much about God, it's about who am I or what am I. Buddhism is one such, an enquiry into oneself.
[SPEAKER_01]: Jainism is another one.
[SPEAKER_01]: Yoga, sanghya, an Hinduism.
[SPEAKER_01]: They're all self enquiry methods.
[SPEAKER_01]: You notice I'm leaving Advaita.
[SPEAKER_01]: You thought I would put Advaita there.
[SPEAKER_01]: No.
[SPEAKER_01]: And the two approaches are very different.
[SPEAKER_01]: The God-centered religions, if you look closely at them, you will find songs and temples and churches and rituals and festivals, food, lots of food.
[SPEAKER_01]: It's devotional, often social, often congregational, prayer.
[SPEAKER_01]: And on the others, I'm drawing a big picture, broad, broad, broad, broad strokes.
[SPEAKER_01]: So on the self-enquiry based religions, you will find rather meditation halls, philosophical analysis.
[SPEAKER_01]: Sometimes these self-enquiry based approaches are heavily monastic in nature.
[SPEAKER_01]: If you see Buddhism, Zionism, the heavily monastic in nature.
[SPEAKER_01]: Sanghya Yoga there heavily, they were with the forest hermit, mostly.
[SPEAKER_01]: Both have their advantages and disadvantages.
[SPEAKER_01]: The God-centered religions have a really big disadvantage, which is their God is, as I said, based on faith.
[SPEAKER_01]: God-centered religion cannot start unless you believe in God.
[SPEAKER_01]: that God be just speaking about there, consciousness associated with the whole universe.
[SPEAKER_01]: Whole universe I can see, the scientists will tell you.
[SPEAKER_01]: I can see the whole universe.
[SPEAKER_01]: Where is this consciousness associated with the whole universe?
[SPEAKER_01]: Yes, you can say in the elevens chapter, Arjuna saw it.
[SPEAKER_01]: But that's only Arjuna.
[SPEAKER_01]: I don't see it.
[SPEAKER_01]: I have to believe in your elevens chapter of Bhagavad Gita.
[SPEAKER_01]: So it is based on faith.
[SPEAKER_01]: And that's the weakness.
[SPEAKER_01]: Because if you don't believe, then that God sent a religion will not work for you.
[SPEAKER_01]: Especially in this day,
[SPEAKER_01]: Richard Dawkins, Christopher Hitchens, Brassies Old, then Sam Harris, they are all out to attack your who else, and there are many others.
[SPEAKER_01]: And there always have been throughout history, atheists, skeptics, who question God, whether there are existence of God, always there have been, maximum in this day and age.
[SPEAKER_01]: As far as we know in history there haven't been so many declared atheists in the world as there are today.
[SPEAKER_01]: And also atheism is high culture today, is high culture today.
[SPEAKER_01]: So if you believe in God, you're a little dumb.
[SPEAKER_01]: You're sort of ordinary.
[SPEAKER_01]: But we sophisticated folk, we don't believe in God.
[SPEAKER_01]: We don't believe in such things.
[SPEAKER_01]: We're above it.
[SPEAKER_01]: We float above such things, with ordinary mortals believe in.
[SPEAKER_01]: Richard Dawkins was asked, you talk about atheism, militant atheism.
[SPEAKER_01]: But only a tiny fraction of the world's population is atheism, ninety nine point nine, nine percent are.
[SPEAKER_01]: They believe in God.
[SPEAKER_01]: This was after the collapse of Soviet Union and communist China not being communist China anymore.
[SPEAKER_01]: Otherwise, one and a half billion Chinese would be put in atheists, but that's not so anymore.
[SPEAKER_01]: Richard Dawkins gave a devastating reply.
[SPEAKER_01]: He said, yeah, that's true.
[SPEAKER_01]: Yes, that's true.
[SPEAKER_01]: If you sample the population of the world's Nobel laureates, and that was done actually, I think, eighty or ninety percent of them said, we are either atheist or agnostic.
[SPEAKER_01]: We don't believe in it.
[SPEAKER_01]: And so, Dawkins, understated British show, but he said, so that draw your own conclusions.
[SPEAKER_01]: The conclusions is, the smarter you are, the less likely you are to believe in God, the more dumb you are, you're more likely you are to believe in God.
[SPEAKER_01]: So, faith and then, so that is the big problem with the God-centered religion, faith.
[SPEAKER_01]: You may not believe.
[SPEAKER_01]: Then it will not start for you.
[SPEAKER_01]: It will not start.
[SPEAKER_01]: You can't start God's interreligion with doubts.
[SPEAKER_01]: Then on the other hand, there is the self-inquiry based religion.
[SPEAKER_01]: That does not have this problem.
[SPEAKER_01]: Because nobody can deny the existence of themselves.
[SPEAKER_01]: God's interreligions always have proofs of the existence of God.
[SPEAKER_01]: Huge amount of effort is spent in proving the existence of God.
[SPEAKER_01]: Say in Tagasteen, say in Tamasakeen, as five proofs of the existence of God, the ancient Nayaika,
[SPEAKER_01]: They were fighting against the Buddhists who denied the existence of God.
[SPEAKER_01]: Professor Parimal Partial has written a book, very dense book, against a Hindu God.
[SPEAKER_01]: So those are the Buddhist arguments against God.
[SPEAKER_01]: And the difference of God, I would say in Achaarya, nine proofs of the existence of God.
[SPEAKER_01]: Why this anxiety to prove the existence of God?
[SPEAKER_01]: Because it's possible to doubt it.
[SPEAKER_01]: That's why you prove, you can always doubt whether God exists or not.
[SPEAKER_01]: So devotees, they can sometimes be infected with doubt.
[SPEAKER_01]: The problem is there along the path.
[SPEAKER_01]: This is a serious problem.
[SPEAKER_01]: Sri Rama Krishna is called Samshaya, Rakshas or Narsha, Mahastram, the great weapon which destroys doubt.
[SPEAKER_01]: But it's a problem in the path of devotion.
[SPEAKER_01]: In the path of enquiry, the problem is not there because no one seriously doubts their own existence.
[SPEAKER_01]: There are not five proofs of my existence.
[SPEAKER_01]: If I publish five proofs of Sarva Priyana and this existence, five proofs, nine proofs, nobody will it, no it will not sell, nobody will buy it, nobody is interested.
[SPEAKER_01]: People know that you exist and especially you know you exist.
[SPEAKER_01]: You cannot deny your own existence.
[SPEAKER_01]: That's what we said.
[SPEAKER_01]: Atman, my own existence is undeniable.
[SPEAKER_01]: But then what is the problem with the self enquiry path?
[SPEAKER_01]: The problem is, you'll say, yeah, my existence is undeniable, whoever questioned it.
[SPEAKER_01]: But my existence undeniable existence is surrounded by endless problems.
[SPEAKER_01]: I have financial problems, health problems, if I didn't exist, you'd have been better.
[SPEAKER_01]: But financial problems, health problems, relationship problems, and now Vedantic spiritual problems, God realization problems.
[SPEAKER_01]: So many problems are surrounded with.
[SPEAKER_01]: God on the other hand has an advantage.
[SPEAKER_01]: God has no problem at all.
[SPEAKER_01]: Omniscient, omnipotent, omnipresent, all the Omnis, supremely powerful.
[SPEAKER_01]: What problem?
[SPEAKER_01]: Absolutely problem free.
[SPEAKER_01]: Only one thing.
[SPEAKER_01]: If God exists, that's the only catch if God exists.
[SPEAKER_01]: Contrast it.
[SPEAKER_01]: Now, I will bring in.
[SPEAKER_01]: And also spiritual seekers, if you look, I have asked the monks who became monks, why did you become monks?
[SPEAKER_01]: What are you looking for?
[SPEAKER_01]: Some of them said they are searching for God.
[SPEAKER_01]: God realization.
[SPEAKER_01]: Not in the run-up goes to Vivekan, to Saddam Krishna says, have you seen God?
[SPEAKER_01]: I'm searching for God.
[SPEAKER_01]: Some others said, well God, it's all right.
[SPEAKER_01]: But I want to know who am I.
[SPEAKER_01]: So our mental makeup can also be of these two types.
[SPEAKER_01]: Either our spiritual makeup is primarily God-oriented, in which case you are likely to be devotional, or primarily self-enquiry oriented, in which case you are likely to be more meditative or philosophical.
[SPEAKER_01]: Okay.
[SPEAKER_01]: Here we are.
[SPEAKER_01]: Now I am bringing in Mahavaka Taktuamasi, that's our art.
[SPEAKER_01]: What the Mahavarkya is saying, what you reach on the God seeking path and what you reach on the Self-Enquiry path is the same one.
[SPEAKER_01]: What the Self-Enquiry path will reveal, what the search for God will reveal is the same reality.
[SPEAKER_01]: Thomas Aquinas, not Thomas Aquinas, mysteric art, I am fond of coating that beautiful coat, the ground of my soul and the ground of God are one and the same ground.
[SPEAKER_01]: What is the ground of my soul that in the middle pure consciousness?
[SPEAKER_01]: What is the ground of God that one in the middle pure consciousness?
[SPEAKER_01]: They are one and the same.
[SPEAKER_01]: That is the meaning of Advaitha Vedanta.
[SPEAKER_01]: What you find in self-enquiry and what you find on the path of seeking God is one and the same reality.
[SPEAKER_01]: That's the meaning of Dr. Thomas.
[SPEAKER_01]: Why it is such a beauty is this.
[SPEAKER_01]: It brings together the
[SPEAKER_01]: advantages of the path of self-enquiry and the advantages of the God-seeking path and brings it into one minus the disadvantages.
[SPEAKER_01]: How?
[SPEAKER_01]: What is the advantage of self-enquiry path?
[SPEAKER_01]: Indulbitable existence of myself.
[SPEAKER_01]: So that one Vedanta takes.
[SPEAKER_01]: Yes, you certainly exist.
[SPEAKER_01]: But what is the disadvantage of self-enquiry path?
[SPEAKER_01]: This thing which I certainly exist, but it's so limited, it's born, it dies, it suffers, it complains and grumbles, it is such a miserable little thing, it surely exists, but it's a horrible little thing which exists.
[SPEAKER_01]: And on the other hand, God, what is the advantage of the God's side?
[SPEAKER_01]: Infinite, limitless, disadvantage per option, doubtful.
[SPEAKER_01]: On one side, you have an infinite, but doubtful entity.
[SPEAKER_01]: On the other side, you have an absolutely sure certain, but limited entity.
[SPEAKER_01]: You bring them together for an absolutely certain, limitless entity, which is that pure consciousness.
[SPEAKER_01]: The pure consciousness, if you would just see it, first of all, see that it's absolute, I am consciousness, absolutely certain.
[SPEAKER_01]: There's no doubt about it.
[SPEAKER_01]: It can't be doubted.
[SPEAKER_01]: See that for yourself.
[SPEAKER_01]: Ask every possible question.
[SPEAKER_01]: Try to doubt it.
[SPEAKER_01]: You can not.
[SPEAKER_01]: The more we appreciate what is meant by, I am awareness.
[SPEAKER_01]: We will see it cannot be doubted.
[SPEAKER_01]: The next see the limitlessness of awareness.
[SPEAKER_01]: To see the limitlessness of awareness, you need the doctrine of the falsity of the world.
[SPEAKER_01]: That which seems to limit you is actually not a limit.
[SPEAKER_01]: The mind is not a limit.
[SPEAKER_01]: The body is not a limit.
[SPEAKER_01]: This world and other beings are not a limit.
[SPEAKER_01]: They are all me.
[SPEAKER_01]: It's me without any limit that extends infinitely in space and time.
[SPEAKER_01]: Even space and time appear and float in me.
[SPEAKER_01]: So, here's the conclusion.
[SPEAKER_01]: Tattoamasi reveals to you your own indubitable, absolutely certain existence and its limitlessness.
[SPEAKER_01]: It's infinite you.
[SPEAKER_01]: Done.
[SPEAKER_01]: problem solved.
[SPEAKER_01]: It seems to me that in this path that supposedly puts together the advantages of both sides,
[SPEAKER_05]: I'm still left with wondering, all this reasoning sounds good, but I still wonder whether by self-inquiry, I can reach that infinite.
[SPEAKER_05]: I have, I'm certain that I believe I exist, I don't believe it's a superstition.
[SPEAKER_05]: If I believe it only in matter, then I'd have to accept it.
[SPEAKER_05]: It's only a superstition, but I believe that exists.
[SPEAKER_05]: but that this limited consciousness can actually be infinite, that I believe many great sages have realized that, and their realization engenders faith in me, but still I have to have faith.
[SPEAKER_05]: The reasoning doesn't overwhelm me.
[SPEAKER_01]: Yes.
[SPEAKER_01]: So this is the question.
[SPEAKER_01]: One part of it seems to be clear, that yes.
[SPEAKER_01]: So the certainty of my own existence is not really open to doubt, but it's a, I mean, they can't point at it out because it all goes so.
[SPEAKER_01]: But it's still a lovely thing to dwell upon for a while, that it's very interesting that everything can be doubted, but my own existence cannot be doubted.
[SPEAKER_01]: Why not?
[SPEAKER_01]: It's something to meditate upon, to stay with it.
[SPEAKER_01]: But then, it seems very limited.
[SPEAKER_01]: Why it seems limited?
[SPEAKER_01]: Because we are associated with this body and mind, we, I am, but I am somehow, I can't shrug it off, the physical side of it, the mental side of it, emotional side of it, and they are all sources of pain and limitation to me, problem, they're problematic.
[SPEAKER_01]: And also the belief in the existence of the other, this body, world, this is another to me, the object is something different from that limits me.
[SPEAKER_01]: I am not unlimited, I am limited in space and time.
[SPEAKER_01]: So, that is very difficult to overcome.
[SPEAKER_01]: Krishna said, when Arjuna asked him this question, which is better, this path of, you know, non-dual Vedanta or devotional path.
[SPEAKER_01]: Krishna said, the devotional path is better.
[SPEAKER_01]: Why?
[SPEAKER_01]: He said, if Vyaktahi Gati Dukham, they have a beer of apyate.
[SPEAKER_01]: The path of the unmanifest Brahman is very difficult, beset with difficulties for those who are deeply connected with the body.
[SPEAKER_01]: Connected means identified with the body.
[SPEAKER_01]: We, that's why the first step in Vedant is always to see that I am not the body mind.
[SPEAKER_01]: Otherwise, it makes no sense.
[SPEAKER_01]: To say, I mean, if you know I'm not, I'm just this body.
[SPEAKER_01]: So that must become a living, it must become very clear.
[SPEAKER_01]: My awareness identity must become clear.
[SPEAKER_01]: Otherwise, it won't work.
[SPEAKER_01]: But it doesn't have to be.
[SPEAKER_01]: That's the beauty of the Vedantic approach.
[SPEAKER_01]: You can take devotional approach, you can take a self-enquiry approach.
[SPEAKER_01]: For those who take a devotional approach, the way is, when you see all this, the Xenamoto can be a devotional chant, can be a prayer to the Xenamoto, can be a prayer to Shiva, can be devotional approach to Shiva.
[SPEAKER_01]: And the knowledge side of it, the Vedantic side of it, like we are all here, we have heard it, we have understood it and just keep it that way.
[SPEAKER_01]: That's an understanding.
[SPEAKER_01]: As you said, I feel that some great sages have realized the infinitude of consciousness and I feel inspired by that.
[SPEAKER_01]: The arguments also, it's not that I do not understand the arguments, but they don't seem to
[SPEAKER_01]: Effect me very vitally.
[SPEAKER_01]: They don't shift to me.
[SPEAKER_01]: It doesn't spark anything in me.
[SPEAKER_01]: So in that case we just leave it like that.
[SPEAKER_01]: So what is called bracketing?
[SPEAKER_01]: You bracketed and leave it like that.
[SPEAKER_01]: And we remain in this status of I am the Jiva that is the Ishwarra and what is the relationship of the left side to the right side devotion.
[SPEAKER_01]: devotion, God.
[SPEAKER_01]: And I know, in some sense, on the, on Sarva Priyaananda's whiteboard, we are one.
[SPEAKER_01]: But otherwise, I'm comfortable with this.
[SPEAKER_01]: Hanuman, when he was asked, his answer, as the body, I am your servant.
[SPEAKER_01]: Rama is on this side, Hanuman on this side.
[SPEAKER_01]: As the body, I am your servant.
[SPEAKER_01]: As the Jiva, I am your part.
[SPEAKER_01]: As pure consciousness, you and I are one.
[SPEAKER_01]: Which one is correct?
[SPEAKER_01]: And one says, all of them are correct.
[SPEAKER_01]: Zamaha, Gany and Maha Bhaktak.
[SPEAKER_01]: Fils can be fully devotional.
[SPEAKER_01]: It's a great karma yogi, great meditator, great devotee and a great gany.
[SPEAKER_01]: All of them.
[SPEAKER_01]: That's why Vivekananda loved the character of Hanuman, a perfect model.
[SPEAKER_01]: So he says, all three are correct.
[SPEAKER_01]: The first one is the Dwaita Vodanta.
[SPEAKER_01]: The second one, I'm part of you, is the Vishisthat Dwaita Vodhya.
[SPEAKER_01]: The third one, I am you.
[SPEAKER_01]: or you are that.
[SPEAKER_01]: So that is the Advaita approach.
[SPEAKER_01]: So my reaction would be, let's find, just leave it alone.
[SPEAKER_01]: You don't have to be dismissive about it.
[SPEAKER_01]: You can listen, learn, even master it, but that need not be your path.
[SPEAKER_01]: I remember there was this book, argument in late Vedanta.
[SPEAKER_01]: Phyllis Granof, Phyllis Granof, is American scholar with lady.
[SPEAKER_01]: The most difficult book in Advaita Viranta, in the way of knowledge, the Advaita Viranta, the most difficult book ever in this tradition, is called Khandana Khandakadya.
[SPEAKER_01]: It means the cookies of refutation.
[SPEAKER_01]: Khandakadhyam in sweets, pastries or cookies.
[SPEAKER_01]: The cookies of refutation.
[SPEAKER_01]: Where he attacks all of the systems of philosophy.
[SPEAKER_01]: And when all are dismissed, all are refuted.
[SPEAKER_01]: He says the Advaiti Khrut is self-shining.
[SPEAKER_01]: It should become evident.
[SPEAKER_01]: But it's very, it's very, very dense and written in a peculiar poetic philosophical style, very difficult to crack.
[SPEAKER_01]: Why I'm saying this is, she went to Pune in India to this great Pandit.
[SPEAKER_01]: I forgot in his name now.
[SPEAKER_01]: Who taught her?
[SPEAKER_01]: And you teach only in Sanskrit and she had to learn Sanskrit enough to understand advanced Advaita dialectics.
[SPEAKER_01]: And he taught her at the same time he was teaching the professor V. and Jha, who became, I mean, who was from whom I learned Nyaa philosophy.
[SPEAKER_01]: So this Pandit, at the same time, he was teaching the most advanced Vedanta text to this American scholar and teaching the most advanced dualistic Naya text to this Indian scholar.
[SPEAKER_01]: So he was equally a master of advanced Vedanta and advanced, advanced dualism and advanced non-dwellism.
[SPEAKER_01]: And I don't know, in his private life, what was his practice?
[SPEAKER_01]: Maybe he was the devotee of being Maharashtra, Vittala, or devotee of Krishna, or of Rama, we never know.
[SPEAKER_01]: He could have, in his private life, he might be simply devoted to his, you know, beloved Gopal or Krishna.
[SPEAKER_01]: And in his professional life, he's a master of both dualism and non-dwellism.
[SPEAKER_01]: You can do that.
[SPEAKER_02]: Yes.
[SPEAKER_02]: My name is Rajpava from Miami.
[SPEAKER_02]: So I'm easy again.
[SPEAKER_02]: Thank you for a nice presentation.
[SPEAKER_02]: I have really appreciated.
[SPEAKER_02]: My question is on the right and the left, self and non-self.
[SPEAKER_02]: Before I ask a question, let me give you an exact scientific example.
[SPEAKER_02]: in the immune system in the body, we have two parts, self in which and then on self.
[SPEAKER_02]: And non-self and the bacteria or anything in which we get rid of it.
[SPEAKER_02]: And the self we don't make antibodies because it's our own body.
[SPEAKER_02]: But when the self system breaks down, we produce out of antibodies and we get a loop as in rheumatoid arthritis and everything.
[SPEAKER_02]: So my question based on the scientific on the right and the left.
[SPEAKER_02]: is any possibility that the self on the left breaks down as you say when I could not see the reshadow and if I live in a Chicago Wendy city maybe
[SPEAKER_02]: One-third of the time, I may not be able to see that shadow.
[SPEAKER_02]: So my question is, is there any possibility of a breakdown in the self?
[SPEAKER_02]: What will be the implications?
[SPEAKER_02]: Is there any balance between the self and non-self in the locker?
[SPEAKER_01]: Yes.
[SPEAKER_01]: Remember, in the scientific sense, the self is the body.
[SPEAKER_01]: Here on the left hand side there is the body, there is the mind and beyond that pure consciousness, causal body and pure consciousness.
[SPEAKER_01]: So in scientific sense it is only the physical body.
[SPEAKER_01]: In scientific sense even mind is not considered.
[SPEAKER_01]: But there is a possibility of the breakdown.
[SPEAKER_01]: In the gita it is said that the cell alone is your best friend, the cell alone is your worst enemy.
[SPEAKER_01]: say that Bhandurath Mahatma Nastasya, A and Aatma Nivatma Rajitaha.
[SPEAKER_01]: So, the self is your own best friend, the self is your worst enemy, which self is your best friend, which self is your best enemy, a doctor can also answer that.
[SPEAKER_01]: The bodily self is your best friend if the body is healthy.
[SPEAKER_01]: The bodily self is your worst enemy if the body is unhealthy.
[SPEAKER_01]: The doctor will tell you that.
[SPEAKER_01]: The psychiatrist will tell you that.
[SPEAKER_01]: The mind which is under control is your best friend.
[SPEAKER_01]: The mind which is uncontrolled, unhealthy, is your worst enemy.
[SPEAKER_01]: So the self
[SPEAKER_01]: As the body mind can be our best friend, can be our worst enemy.
[SPEAKER_01]: The healthy body and trained mind is our best friend.
[SPEAKER_01]: The unhealthy body and the untrained uncontrolled mind is our worst enemy.
[SPEAKER_00]: Yes.
[SPEAKER_00]: I'm flipping off as you do every year.
[SPEAKER_00]: It's spectacular when we are here.
[SPEAKER_00]: My question actually built partially asked my question.
[SPEAKER_00]: And my question is, for the realized souls, they know the Siddha.
[SPEAKER_00]: They know the Mahabha accounts.
[SPEAKER_00]: They just know it.
[SPEAKER_00]: It is the truth through them.
[SPEAKER_00]: But for the rest of us, that Sunkrak refers to us as the dull ones who think about us as body mind complex.
[SPEAKER_00]: With consciousness, which you have taught us over the years
[SPEAKER_00]: Every day it gets more ingrained in us, but still we think we are the body mind complex.
[SPEAKER_00]: We still are not over that.
[SPEAKER_00]: For us to get to that realization, it has to happen in the mind.
[SPEAKER_06]: Yes.
[SPEAKER_00]: Where else could it happen?
[SPEAKER_00]: Yes.
[SPEAKER_00]: The mind is an object.
[SPEAKER_00]: Consciousness is the subject.
[SPEAKER_00]: So the object has to realize the subject.
[SPEAKER_00]: That creates a certain dissonance that tells me that it will never happen for me, because I am just the object.
[SPEAKER_00]: How can I possibly to realize the subject?
[SPEAKER_00]: And so maybe as Bill pointed out, you can tell yourself that you are conscious, but when you want to now take it and expand it to say, ta-ta-ta-na-si, I'm br-ma-s-me.
[SPEAKER_00]: I mean, that is just such a huge leap, and where will that leap happen other than in the head?
[SPEAKER_01]: The answer there is that, yes, it will happen in the mind.
[SPEAKER_01]: There is nowhere else.
[SPEAKER_01]: Knowledge happens in the mind only.
[SPEAKER_01]: That's one Swami said, teaching.
[SPEAKER_01]: Does knowledge will it happen in your kidney?
[SPEAKER_01]: It will happen in the mind.
[SPEAKER_01]: Where else will the knowledge happen?
[SPEAKER_01]: It's not going to happen in your knees or your... So knowledge will happen in the mind only.
[SPEAKER_01]: But in Vedanta, the function of knowledge is not to reveal to you that you are Brahman.
[SPEAKER_01]: The way in Vedanta the function of knowledge is to remove the ignorance, the wrong notion that you are not Brahman.
[SPEAKER_01]: The example given is our line of sight is blocked by a patch of cloud and I don't see the sun.
[SPEAKER_01]: Although the sun is shining even when it seems to be not there because the cloud is covering the sun.
[SPEAKER_01]: Now a gust of wind comes in this sky here and removes this cloud and then I can see the sun.
[SPEAKER_01]: Nothing happened in the sun.
[SPEAKER_01]: The problem was in that atmosphere and it was removed by a solution in the atmosphere.
[SPEAKER_01]: Sun is ever shining.
[SPEAKER_01]: Similarly, here the sun is you yourself.
[SPEAKER_01]: Will it happen in the mind?
[SPEAKER_01]: Yes.
[SPEAKER_01]: Can the mind realize that I am Brahman?
[SPEAKER_01]: Yes and no.
[SPEAKER_01]: That will see tomorrow.
[SPEAKER_01]: What is knowledge?
[SPEAKER_01]: What is enlightenment?
[SPEAKER_01]: What is the difference between ordinary knowledge?
[SPEAKER_01]: How is it possible?
[SPEAKER_01]: And what is this enlightenment?
[SPEAKER_01]: Realization of Brahman.
[SPEAKER_01]: Kurt see a verse number four.
[SPEAKER_01]: Next.
[SPEAKER_01]: What is enlightenment will come there.
[SPEAKER_01]: But the basic principle is this.
[SPEAKER_01]: Yes, it requires the mind.
[SPEAKER_01]: But the problem in the mind is removed by the solution in the mind.
[SPEAKER_01]: The solution is knowledge, which is generated by all this.
[SPEAKER_01]: And when we do realize it, we will realize that the mind did not actually elumen Brahman.
[SPEAKER_01]: Brahman is self luminous, so it is ever shining, ever radiant, that was noticed or seen for a fact.
[SPEAKER_01]: That's all.
[SPEAKER_01]: De hypnotizing the mind.
[SPEAKER_01]: Exactly.
[SPEAKER_01]: Hypnosis is in the mind, and deepnosis is also must be in the mind.
[SPEAKER_00]: Which is still, sorry to continue, but we still begs that the mind really is very important.
[SPEAKER_00]: The question that mind, the mind, really is very important in all this.
[SPEAKER_01]: Yes.
[SPEAKER_00]: And then that brings the next question that what kind of creation is this?
[SPEAKER_00]: What kind of universe is this?
[SPEAKER_00]: Where, absent the mind, you cannot actually realize your true nature.
[SPEAKER_00]: You gave the example of the cow.
[SPEAKER_00]: that it experiences dualities, it eats grass, it is the cow, the self and then there's the grass.
[SPEAKER_00]: There is duality everywhere and the only people who can realize that are those with a mind that's sophisticated enough or blessed enough to get it.
[SPEAKER_00]: that also seems much to believe that that is the creation that has been put in place over here.
[SPEAKER_00]: True.
[SPEAKER_01]: But notice that if the self of the cow and the grass and all of us who are ignorant, who are enlightened, who are trying for enlightenment in all our cases, the self is the same, self-same Brahman.
[SPEAKER_01]: There is complete democracy there.
[SPEAKER_01]: So even if it manifests as a cow or grass or whatever it is,
[SPEAKER_01]: At no point has any problem a reason.
[SPEAKER_01]: Just as in the lake, there is no problem at all.
[SPEAKER_01]: If, in a particular place, you see a reflection of a tree, another place, you see a reflection of a sky, a reflection of a bird.
[SPEAKER_01]: It is no matter how diverse it seems, it's just the lake.
[SPEAKER_01]: Similarly, it is just Brownman.
[SPEAKER_01]: No matter how tremendously diverse and peculiar and complicated it seems, it's just like that.
[SPEAKER_01]: Our dreams can get enormously complicated.
[SPEAKER_01]: And we can feel a whole range of emotions in a dream.
[SPEAKER_01]: And we can see all sorts of weird things in a dream.
[SPEAKER_01]: And yet when we wake up, it is nothing, nothing.
[SPEAKER_01]: But the reality was always there.
[SPEAKER_01]: The dreamer was always there.
[SPEAKER_01]: Nothing does not mean absolutely nothing.
[SPEAKER_01]: It does not mean zero.
[SPEAKER_01]: It means the reality was always there.
[SPEAKER_01]: Brahman was always there.
[SPEAKER_01]: In the misperception, this distortion is there.
[SPEAKER_01]: Again, look at the enlightened persons perspective.
[SPEAKER_01]: Those who we believe to be enlightened.
[SPEAKER_01]: They did not say that the world is weird.
[SPEAKER_01]: It's only when we read all this philosophy and then put this philosophy in conjunction with the world, it seems a little weird.
[SPEAKER_01]: But when the person was supposed to be enlightened by, in the light of this philosophy, Ramakrishna, Vivekananda, Ramana, Marci, Mahshara, and others, none of them say, alright, I've realized I'm Brahman, but this world is very peculiar.
[SPEAKER_01]: Now, for them this world is just a manifestation of Brahman, it's Brahman shining forth in very many ways, but it's perfectly all right, as long as it is Brahman.
[SPEAKER_01]: Right.
[SPEAKER_04]: My name is Priyanka.
[SPEAKER_04]: So my question is on Adhyaropapavada, the two parts to it.
[SPEAKER_04]: So the first part is this process of desuperimposition seems to take a lot of effort and time.
[SPEAKER_04]: And if we apply the principle of causality,
[SPEAKER_04]: Would it mean that the reverse process of superimposition also took significant effort?
[SPEAKER_04]: So that's one question.
[SPEAKER_04]: And the second part is... World on to the second part.
[SPEAKER_04]: Okay.
[SPEAKER_01]: It's just the other way round.
[SPEAKER_01]: Superimposition, we have been doing it for millions and billions of years and lifetime after lifetime.
[SPEAKER_01]: These superimposition takes a flash.
[SPEAKER_01]: At the most, it might take one, or if you're a particularly lazy Vedantic seeker, it might take two lifetimes or three lifetimes.
[SPEAKER_01]: But usually, it should be done in one lifetime.
[SPEAKER_01]: And it can be done even faster than that.
[SPEAKER_01]: You can cut through it straight away, because it's as Sri Ramakrishna said.
[SPEAKER_01]: The thousand years of darkness in a room, you'll strike a matchstick.
[SPEAKER_01]: Will the darkness go away slowly or in a flash?
[SPEAKER_01]: It'll go away in a flash.
[SPEAKER_01]: All my ignorance, all my past karmas, my sins and God knows what all I've done in past lives, the enormous mountain of it.
[SPEAKER_01]: How will it go?
[SPEAKER_01]: This all seems like little philosophy compared to such enormous ignorance and sin, bad karma and all of that.
[SPEAKER_01]: How will it go?
[SPEAKER_01]: It can switch up the AC now, I think it's becoming people are putting on sweaters.
[SPEAKER_01]: Sri Ramakrishna's reply was, it's a mountain of cotton, put fire to it, it'll burn up in a trice.
[SPEAKER_01]: So, these superimposition is very fast and very efficient.
[SPEAKER_01]: It cuts through lifetimes of superimposition in a flash.
[SPEAKER_01]: Look at the Vedanta Sara text.
[SPEAKER_01]: There is chapter after chapter for superimposition.
[SPEAKER_01]: And these superimposition, upper wall there's one chapter.
[SPEAKER_01]: It's done in a flash.
[SPEAKER_01]: Yes, second question.
[SPEAKER_04]: I guess my question was also that it seems to take so much effort.
[SPEAKER_04]: Like, even if a person is convinced that this must be it, it feels like there's a lot that needs to be done to action.
[SPEAKER_01]: Yes, it is true.
[SPEAKER_01]: It is effort.
[SPEAKER_01]: But remember, the effort we have put in in superimposition.
[SPEAKER_01]: Life times of effort being miserable, horrible, unethical, distracted, going through many, many lifetimes of human and animal births and so much effort we have put in.
[SPEAKER_01]: to reverse that will take a little bit of effort.
[SPEAKER_01]: Yes.
[SPEAKER_04]: So part B is, since both do both superimposition and D superimposition, to both of them involve time in it.
[SPEAKER_04]: And if they do, are both of them within Maya, both ignorance and knowledge.
[SPEAKER_01]: Right.
[SPEAKER_01]: Both of them involve time, yes, they involve time.
[SPEAKER_01]: But in one sense, both superimposition, D superimposition are instantaneous.
[SPEAKER_01]: The moment there is ignorance, superimposition has started.
[SPEAKER_01]: The moment there is knowledge, the superimposition is over, is over.
[SPEAKER_01]: So in one sense instantaneous, it's like superimposition of the snake on the rope.
[SPEAKER_01]: Is it, does it take time or not?
[SPEAKER_01]: In one sense, the moment where ignorant of the rope and we have some fear of snakes, that's enough for instantaneously seeing the rope as a snake.
[SPEAKER_01]: Yes.
[SPEAKER_04]: Thank you.
[SPEAKER_01]: Yes, that's an important part.
[SPEAKER_01]: Is it within Maya?
[SPEAKER_01]: The whole thing is within Maya.
[SPEAKER_01]: Superimposition is certainly within Maya.
[SPEAKER_01]: Desupporting position is also within Maya.
[SPEAKER_01]: Bondage is within Maya.
[SPEAKER_01]: Liberation is within Maya.
[SPEAKER_01]: The Sri Ramakrishna would say, Mohamaya Laka.
[SPEAKER_01]: This is all the domain, the arena of the Divine Mother.
[SPEAKER_01]: Your samsara, your struggles in life, lifetime after lifetime, all controlled by the Divine Mother.
[SPEAKER_01]: Our sadhana, meditation, devotion, yoga, Vedanta, all of it is in the realm of the Divine Mother.
[SPEAKER_01]: My Holy Mother asked Swami Brahma and they sent a message in Banaras, ask Rakhaal, why is Shakti to be worshipped?
[SPEAKER_01]: Your monks, you go on saying, I am Brahman, I am Brahman.
[SPEAKER_01]: Why are you bothering with worshipping the Divine Mother?
[SPEAKER_01]: So Swami Brahman and the President of the Brahma Krishna order, he sent back his reply.
[SPEAKER_01]: Mayer, Hate, Brahma, Ganesh, Chabhikati.
[SPEAKER_01]: Even if you don't want anything in this world, nothing, you just want enlightenment, which you are, you are Brahman.
[SPEAKER_01]: That's all you want.
[SPEAKER_01]: That enlightenment also, the keys to that are in the hands of the Divine Mother.
[SPEAKER_01]: This is something in classical Vedanta also, that this Maya which obstructs us is also, it's not an absence, it's a positive force.
[SPEAKER_01]: So you need the grace of the Divine Mother.
[SPEAKER_01]: She needs to step aside and let you through.
[SPEAKER_01]: Sri Ramakrishna said, Ramachandra is walking, Sita is right behind him, obscuring, covering him up.
[SPEAKER_01]: And Lakshmana, the Jiva, is tagging along behind.
[SPEAKER_01]: Only if Sita allows moves aside and lets Lakshmana see, line of sighter, then only you can see Ramachandra, otherwise not.
[SPEAKER_01]: And she's not being evil here.
[SPEAKER_01]: She's giving us exactly what we want.
[SPEAKER_01]: She's doing everything for us.
[SPEAKER_01]: We want Bhoga, we want Samsara, he's getting getting that.
[SPEAKER_01]: When the child does not want to play, the mother will come and take the child on her lap.
[SPEAKER_01]: Last question.
[SPEAKER_03]: Nams Maharaj, before I ask the question, you have to remember, I am Al-Pashakhtin Uman.
[SPEAKER_03]: So don't get offended.
[SPEAKER_03]: So I understand that we are very clearly.
[SPEAKER_03]: Ground of God and the ground of humans are one and the same.
[SPEAKER_03]: That is clear to me.
[SPEAKER_03]: But why is it being used induction remotely?
[SPEAKER_03]: So from is it because it's slightly religious too?
[SPEAKER_01]: What is being used in induction remotely?
[SPEAKER_03]: So the stat diplomacy is being used here.
[SPEAKER_03]: Why is this convoluted method used?
[SPEAKER_03]: Why can't any other Mahavaka be used?
[SPEAKER_03]: Because this is like two steps.
[SPEAKER_03]: Ground of God, ground of humans is consciousness.
[SPEAKER_03]: So, instead of other Mahabhapya's directly pointing.
[SPEAKER_01]: No, all Mahabhapya's are like this.
[SPEAKER_03]: But this points to Ishwarah.
[SPEAKER_01]: Yes.
[SPEAKER_03]: And it's saying, the ground of Ishwarah and the ground of human is the same.
[SPEAKER_01]: You say this.
[SPEAKER_01]: There's no other way.
[SPEAKER_01]: All you have is the subject and the object.
[SPEAKER_01]: All you have is yourself and all of this.
[SPEAKER_01]: You have to find out what you are, you have to find out what all this is, and you will find both of them are the same thing.
[SPEAKER_01]: You cannot directly access pure consciousness by any language, by any philosophy.
[SPEAKER_01]: Everything will refer to something in this world.
[SPEAKER_01]: There is no x, direct x. We have to talk about pure consciousness, pure being, nidguna Brahman, there is no direct way of pointing it out.
[SPEAKER_03]: But what about aham, Ramasmi?
[SPEAKER_01]: Aham, Ramasmi is exactly the same thing.
[SPEAKER_03]: So it is also, stop it.
[SPEAKER_01]: Yes, yes, aham means, what is aham, jiva?
[SPEAKER_01]: What is Brahman?
[SPEAKER_01]: Saguna Brahman.
[SPEAKER_01]: I am that how I, the G, I am not the body, not the mind pure consciousness.
[SPEAKER_01]: Saguna Brahman is pure consciousness, and therefore we are one.
[SPEAKER_01]: All Mahavarkas have to go through this process.
[SPEAKER_03]: All Mahavarkas are near-guna Brahman.
[SPEAKER_01]: All Mahavarkas are near-guna Brahman.
[SPEAKER_01]: That is the meaning of, that's why all this talk about implied meaning, direct meaning, why is this, what is the point of it?
[SPEAKER_01]: Here is the point.
[SPEAKER_01]: The language of the Mahabharkyas, the direct language refers to Saguna Brahman.
[SPEAKER_01]: The implied meaning is Nirguna Brahman.
[SPEAKER_01]: You and Brahman, you and Brahman are one and the same, Nirguna Brahman.
[SPEAKER_01]: But Jiva and Saguna Brahman are not one and the same.
[SPEAKER_01]: When you write it down, aham, see, naturally, what does aham refer to?
[SPEAKER_01]: See, literally, look at your actual experience.
[SPEAKER_01]: What does the word I refer to?
[SPEAKER_01]: It is body mind.
[SPEAKER_01]: What does that refer to?
[SPEAKER_01]: This cosmos.
[SPEAKER_01]: And we have to believe, this is a God behind this cosmos.
[SPEAKER_01]: So automatically it refers to the second of Raman, it refers to Giva.
[SPEAKER_01]: You cannot get to Nidgun Abramman without going through the second of Raman.
[SPEAKER_01]: You cannot get to Nidgun Abramman without going through the Divine Mother.
[SPEAKER_01]: It's only by the grace, all of what we do.
[SPEAKER_01]: Without the grace of God, none of this is possible.
[SPEAKER_03]: Thank you, Raj.
[SPEAKER_03]: Actually, I didn't know this.
[SPEAKER_01]: No, no, no.
[SPEAKER_01]: I referred you back to Vedanta Sarra again.
[SPEAKER_01]: Mahavakya's Mahavakya.
[SPEAKER_01]: Mahavakya.
[SPEAKER_01]: And the Brahman.
[SPEAKER_01]: Mahavam Ramasmi.
[SPEAKER_01]: Mahavam is Jiva, Raman is Sakuna, Raman.
[SPEAKER_01]: Aya Mahatma, Raman.
[SPEAKER_01]: This Atma is Raman.
[SPEAKER_01]: Aya Mahatma is the Jiva Jiva, Raman is Paramatma.
[SPEAKER_01]: Pragyanam, Brahma.
[SPEAKER_01]: Pragyanam is our vishistachaitanya.
[SPEAKER_01]: This is seeing hearing smelling tasting talking.
[SPEAKER_01]: And Brahma is Saganaprahman.
[SPEAKER_01]: But if you put them together, implied meaning will be pure consciousness.
[SPEAKER_01]: Nidhgunaprahman.
[SPEAKER_01]: The implied meaning of all the Mahabhakyasas is Nidhgunaprahman.
[SPEAKER_01]: But the direct meaning of the Mahavarkyas is Jiva and Saguna Brahman.
[SPEAKER_01]: The equation between Jiva and Saguna Brahman.
[SPEAKER_01]: That's why all the Dwaita schools have strong opposition to it.
[SPEAKER_01]: It's crazy to say you are God.
[SPEAKER_01]: And the Dwaita says, we are not saying directly that we are God.
[SPEAKER_01]: We are saying what we truly are and what God truly is is one and the same.
[SPEAKER_01]: But as God, the wave can never be the ocean.
[SPEAKER_01]: Shankaracharya sings, the ocean never belongs to the wave, the wave always belongs to the ocean, but wave and ocean are both water.
[SPEAKER_01]: Ultimately, greater than the wave is the ocean, but greater than wave and ocean is the water, because the water itself comes as the ocean and the wave.
[SPEAKER_01]: Water, Nidhgunabramman, ocean, Saganabramman, wave, jiva.