Transcription
foreign [Music] oh oh MS namaha om Shri Saraswati namaha oh say goodbye foreign [Music] foreign [Music] let us start from the verses we did in the morning verse 58 [Music] foreign [Music] [Music] [Music] foreign [Music] statement concluding by presenting the very essential ideas of advaitha. What is the most essential idea? That all is Brahman and Brahman alone. There is one non-dual reality, Brahman. Why do you call it Brahman? Because it is infinite and all-pervasive. Brahma. And that very same Brahmana is called Atman. Atman means self. It is not that Brahman is everywhere and you are left out. No, it is one chaitanya everywhere. And that reality, sachidananda, Brahma is really shining in your heart as yourself. You don't have to go searching here and there. Just find yourself. You have discovered the Ultimate Reality of the whole world is also called Atman. In other words, whatever, whatever anything, this Brahman is inside and outside and completely everything. What was the example given? Foreign. Like how the high-end ball in fire, red hot iron ball, and you say that fire is totally pervading every bit of that iron ball. It's just shiny. Sachidananda is everywhere, he said. Everything. Foreign. Also, no. It says in any object, there is existence. Body, the object manifests, it shows us presence, it is present, existent, it is present. Its presence is there. Bhati. And every object has got a certain joy value, a certain joy value for somebody or the other, for some creature or the other. Every object. Now, Asti, Bhati, Priya. This is Brahman. Nama Rupa, name and form. This is the world. So when we say world, what is world? We say Rupa means form, but form is only representative for shabdas, parsharupara. And to an object which has got a certain, we give a certain name, that's all. So world is what? World is but name and form. Truth is name and forms. Sachidananda shines and prayer is Ananda. In any object, if you find a certain source of pleasure, a joy, it can probably gen, whatever it is, the joy actually belongs to Sachidananda. It's not in the object. And we have also seen the final persons and manifestation of joy is when the mind quietens, when the agitation is drilled. Brahma prakash. Now, continuing this idea that Brahman alone is, you have the next few verses again. So, actually, verse number 62, 63, 64, these are all coming in this, in the same idea. So, let us, we have already completed the earlier verse. Now, let us read the next two verses. Foreign [Music] foreign [Music] [Music] foreign [Music] Mirage. Now, using that example, Shankaracharya very beautifully explains the status of the world and what is that reality. So, you can have three statements with respect to the Mirage and the desert. Number one, you can say The Mirage is other than the desert. The experience of Mirage, what you have, you can say Mirage is separate, desert is other. Mirage is other than the desert. In other words, as per the nature, if you look at the nature, desert is red horse, not right. That is his hot sand. Mirage is water. And we call it as Mirage later on. But when we experience that, it looks like water. Mirage is not the experience. When we see the water, Mirage is after you understand it is desert alone. Then, oh, it is just what was just a mirage, right? The nature of Mirage and the nature of desert are different. Statement number one. Statement number two. Mirage is desert alone. For statement, what would you say? Mirage is different, desert is different. Nature is different. One is water, another is sand. Second, what? Second, what are you saying? Mirage is also desert. Mirage is desert alone. Wherever you put your hand or your leg in the Mirage, what are you touching? You are touching desert sand alone. So, as far as nature is concerned, Mirage and desert are different. As far as swarupa is concerned, its essence is concerned, Mirage and desert are one of the same. Second statement. What is the first statement? I said Mirage is different or Mirage is other than the desert. Now, this statement is made with reference to the nature. Now, second statement. Mirage and desert are one of the same. The statement is made with reference to the swarupa. Nature and third statement. Only desert is. If you see anything other than desert, meaning if you see the Mirage, please understand it is mithya. Three statements. What is the third statement? Only desert is. If you see something other at desert, meaning if you see the Mirage, then desert, if you see, then that what you see, that Mirage is only mithya. Mithya means what? You see, but in truth, it is not there. Now, if you have understood these three statements, now substitute Mirage with the world and desert with Brahman. Then you get three statements. What are the three statements? Foreign. Jagates. And this is what sats swarupa. In other words, compared to the nature. Now, second statement. What was the second statement? Other than Mirage, nothing is there. There's no other than Mirage. There is no actual other. Sorry. Other than desert, that is second statement is what? Mirage is Desert alone. Right? Mirage is Desert alone. Why? Mirage is Desert alone because it's only desert which is actually there. In the same way, Brahman alone is. Other than Brahman, there is nothing is actually there. You cannot take Nama Rupa and show it separately. You cannot take the Mirage from there and show separately. There's nothing there. Only desert is there. Similarly, if you take Sachidananda away, can you take and show Nama Rupa? No. If you take water away, can you show the bubble? No. If you take water away, can you show the wave? No. Because no independent existence other than Brahman. Nothing is. In other words, the Mirage is also what? Finally, is the desert alone. In the same way, world is also finally Brahman alone. Other than Brahman, nothing is there. Brahmana. Does it alone is. Mirage is also finally desert alone. That is with respect to the swarova. Other than Brahman, there is no word. World is Brahman alone. Now, this is what? This is with respect to the swarova. Like how Mirage is. Wherever you touch the Mirage, it is only desert. Anything you touch is finally Brahman. Because why? It is the truth. There. Mithya. If other than desert, if you see something, it is only a mirage. It is only false. It is only mithya. In the same way, other than Brahman, if you see the world, there is only mithya. Yet, whatever you, you see, whatever you hear, whatever it may be, whatever it may be, it is nothing other than. It cannot be there. Other than Sachidananda. Foreign. Not because you see with your eyes, ears, nose. Not because you experience with your senses. That is because you know the matter and the truth of things. What you see is because of the limitations of the senses. But what you know is the true fact. You, you may see the Mirage. Just because you see the Mirage doesn't mean Mirage is true. You will see. Even, even if you know it is a mirage, you will continue seeing it. You will see it because that is the phenomenon. And the light or total internal reflection, that process, that phenomenon, when the light in a certain way interacts with the desert, the light themselves, they interact, then what happens? Due to the certain process of reflection called total internal reflection, you have the experience of the Mirage. Now, you, you, you know it's a mirage, but you will see. Anybody has seen Mirage? Anybody has? All of us have heard of Mirage, right? Have you seen Mirage? Anybody has seen? Okay. I have not seen. Yes, yes, yes. But you know, when you, you don't have to go to some registan to see a mirage on the roads during hot summers. When you drive and go, you will see in distance water on the thar Road. You all have seen, right? And then as the car goes there, you see it is only there. It's only the road. Brahma. It is not that when somebody realizes Brahman, somebody knows the ultimate truth, the world remains unexperienced. No, it is not like that. The world will continue to be experienced, but will not be known to be world. Also, one more example also I can give you. It's a beaker glass, beaker. Let us say, and you have a stirrer, whatever something you have. Now, that is there in that last week. When you look at it, how does it appear? It appears bent. It will appear to be bent, even if you know it is not bent. Brahma. By the knowledge of reality, this is Brahman. By the experience of the ultimate truth, this is Brahman. And this, who experiences Brahma? And what is of the nature of? Now, who experiences this? Next verse. Sarvakam Anam. Welcome. [Music] Again. [Music] Foreign. [Music] [Music] Existence, Consciousness, Bliss. Self. Yeah. All pervasive. It is a very reality. It is a truth. But such a thing, who sees? Nyana. One who has the eye of knowledge sees it. It is not the physical eyes. It is the eye of knowledge. It's eye of knowledge. It's the eye of the very direct experience of the pure, of the highest. However much we explain, however much the guru can tell, however much one may study, if, if that is not there, again, those who do not have this eye of knowledge, but only have that veiled by ignorance. And what is the next one? Your vision is clouded, blinded by ignorance. That is this. Whereas the one who doesn't have the eye of knowledge, but rather has the blindness of ignorance, that person will not see. Will never see. That's not the problem of Sachidananda. It's not the problem of Brahman. That's not the problem of reality. That is that person's problem. Like how, bossy boss is what? A signed sun, which is super radiant, midday sun. Vaswantam bhanu. But that sun, if you have eye, you see. But if one is challenged, one is, one who is blind, such a person will not see. That the problem is not because of the sun. The problem is because of the lack of vision the person has got, right? In other words, the means of knowledge is required to have this kind of experience. The means of knowledge. And what is the means of knowledge? The means of knowledge is this Vedanta, finally coming out as one's personal experience. That he again captures it in the next verse. [Music] Foreign. [Music] [Music] Here he takes the example of how a metal like gold, how it is refined and how you know, how it is refined and finally. So, let us see what he's saying. If you see what sometimes, you know, how they do, they take the metal and then they blow air, right? May they have some kind of thing by which the air moves? It's called bellows. And then they fire it also on top, you see? They hit it from bottom and then they fire it from top. The same way. Now, what is this? What is what? First, it is a unrefined metal. Okay. The unrefined metal. The unrefined metal is, take an example here, as Jiva. The Jiva is taken and the Jiva is heated. The Jiva is heated by what? By the will. Now, the wind which bellows which go in like that is what? Shravana, Manana. And the same one, when through that Shravana, Manana, that nyana which arises, that fire. With that fire, the Jiva is heated. With that fire. Then what has happened? What happens? Then Jiva becomes free from all impurities. And then what happens? That effulgence or what do you say? That brightness of the gold which is inherent to it. Now, that starts shining. The Jiva, which is essentially now veiled by so many impurities, etc. By again, now you heat that. How do you eat it? Through Shravana, Manana, etc. And through etc. comes also the nyana Agni. And that fire, you, you see it. And then what do you do? You still keep hitting the Jiva. And then what will happen to the Jiva? All the impurities go away. And then when all the impurities go away, what happens? The Jiva's true swarupa, the Atman's true swarupa, themselves, true nature of that chitsarupa, then it starts shining. Meaning, the the dirt you remove, then the original nature comes off by itself. Remove all the dirt and then the self of itself shines. That is, that is, that is what verse number 65. Now, in the next verse, what Shankaracharya does is that the entire Vidya, the whole thing that we have studied so far, everything, he puts it in one verse. So, this is kind of summary verse. The whole thing, whatever we have studied, can you say it in one verse? Shankaracharya says, now, here is it. So, if you want to, if you say, I have not studied the whole Earth, but can you give me one verse in which the whole summary is there? You remember we had three verses before? What is the number? 20, 25, 26, 27, right? Now, here we have in one verse, he gives the whole lessons. Okay. This is verse number 67. The penultimate verse. [Music] Foreign. [Music] [Music] Very nice. All pervasive. Can you see where the word is? Second line, first word. I'm going to reconstruct this verse to make certain sentences so that the meaning comes out very, very clearly. All pervasive. That which supports everything. You say it, meaning because it is a substratum. Substratum supports the false. The, the rope supports the snake. The desert supports the Mirage. The shell supports the silver. Supports the adyastha. Adishtana means substratum. Super this means superimposed. Foreign. Mirage. So, what do you call it? Adyasa. Because Sachidananda is a substratum, sarvadhari, sovadhari. What are we? What is what is it about which we are saying that is there in the first line? Atma. Atma is there. He plus Atma becomes. He means indeed. Foreign. [Music] Self. When that Sachidananda, the substratum of the whole world, which is you also, that one, when it rises in your heart as what? Both as the means, what? As a son of knowledge, which is appearing. A son of knowledge. That pure, all-pervading reality, Brahman. It rises in your heart. It rises in your heart means what? It rises in your mind and intellect. Whenever in spirituality, we say heart, we don't refer to the blood pumping heart with oracles and ventricles. We are referring to the mind and intellect. And the mind and intellect is called heart because the very, it's a very core of ones. We feel very core. It's deep. So, so in that. So, what? In the space of your heart, when that Supreme reality, is supreme reality, rises, meaning that Supreme reality, Brahman, in your own heart, mind and intellect, comes as what? Both the light of knowledge. What is this light of knowledge? That thought. Foreign. Foreign. That thought which one practices first. One gains it in what? In sravana. Then one clarifies and makes it perfect clear in manana. Then one takes it and makes it deeper in yasana. And what is that? You are, you are doing that becomes very clear. When that becomes very deep, when that shines so vividly, what happens? Which further taken into samadhi, which even taken more deeper and deeper and deeper. Then what happens? It puts an end to ignorance. Is referring to that knowledge. Remember, knowledge, what does it do? It puts any into ignorance. Means what? Which removes, which removes, which removes tamas. Which removes darkness. Darkness stands for ignorance. Light stands for knowledge. Stands for knowledge. That knowledge, it removes the ignorance. And when ignorance is removed, what happens? Even that knowledge is not required. Once the ignore is removed, sarvam atvana. Sarvam prakashati. Can you see that last? Sarvam prakashati. All shines. All shines means what? All shines as yourself alone. Foreign. That comes when, when the ignorance goes away. How will the ignorance go away? Arises me. That knowledge becomes truly. Are you, are you understanding how this verse goes? So, if you want to truly understand this, you should make certain lines. Then what happens? Then what happens? In one verse, you may look at me like this. Okay, yes. But if you really, if you have that, you know, what can I say? Ask to study more and more Vedanta. When you see a verse like this, you will feel that he has done, done amazing. The whole text in one verse. What is that? Akila. It shines. All right. All of them shine as the supreme Brahman alone. That knowledge, when it puts to an ignorance, then that, when the ignorance is gone, and then the self alone shines. And when the self alone shines, means what? He does not illumine all objects. It's not that way. Illuminating all objects. It is illuminating all objects means what? You see that experience of that alone is that supreme Brahmana. And he, this is also a nice way, right? Now, completing the text. Now, you have the last verse, which gives the result of this self-knowledge and the beauty of this self-knowledge. Okay, let us read the verse. [Music] [Music] [Music] Foreign. Yaha. Any person. Any person. Or our Swamiji used to say, whoever he be. He who. Or he be. He who. Meaning what? There's no distinction. It can be anyone. Man, woman, yes. Young, old. Does it matter? Whichever country, whichever religion, whichever culture. Whoever be that person. Means it's a punyakshatra. Is it not? Say, we say. We say. Now, what is? Means what? Your own self. Yes. That is the greatest, most pure, supremely more holy, absolutely sacred. That swathmatitam. That self. And how is that swathmatirta? It has what? This first line. Space. A certain is in a certain place. You go north. And then that place, you will find. Or you go, let's say, Rameshwaram. You have to go south. Dick. Dwaraka, you have to go west. Kamakhya, you have to go east. Different, different, different. Which are all located in different space. What direction? Means place. Different, different. So, this is direction. Desha is space. Color is time. All these places, all these other things, dakshatras, they are all a picture. They have a dependency on a direction. They have a dependency on place. And the tip, what the most, what can you say? Tip, most are the point which is the final tip of India. So, you have Sharda Temple. Sharda Temple, it's in POC. You can't go. It's a different. Now, in a different country? No, not different country. It is in a place which is our country, but occupied by a different country. Kailas Sarovar. So much difficulty to go. Not so easy to go. A certain number of people alone can go visit. And for that, certain process to be followed. And then also, you have to have proper health. Have so much of dependency or direction, space, time. It will take whatever time it has to take. But you can't. You can say, I am going now, today, to let's say, I'm going to Kailash today. No, it will take its own time. So much process are there. Ahadi. Adi means other factors. You may want to go to Kailash, let us say, but it is expensive also. You can't afford. You may afford, you may not afford. It is dependent on so many factors. And it is in one place only. One place. Whereas, how is this? This is no dependency on any of these things. And it is not there only in one place. It is there in you. It is there in him. It is there in her. Younger world. It is there in me. Foreign. Anybody can access it. This is what? Yes. And who can access this? One who has mastered all kriya. All mastered all kriya means what? The mind has its kriya, which is thoughts. The sense organs have their own kriya, actions, seeing, hearing, spelling, testing, touching. So many things. Each, each instrument has its own particular kriya. The mind and intellect type their own kriya. But one who has quietened all these things, who has gone into the depths of his own personality, one who has reached the core of himself. And some, many of these tirzas are present in places, so called. Okay. This swathmatirta is what? Shita. There you go. There Shiva. Here you go. There's no Sita. There is no. When you say, meaning the pairs of dualities are not there. Sukha is not there. Is not the mana is not there. Is not there. Honor, dishonor. In other words, it puts an end to all the tapas, all the sorrows and pains. Foreign. It is eternal bliss. Niranjanam means what? You do so pure and unpolluted. To go to Gangaji, you want to take stana. They said, don't take bath here. This God is very, very. You go there. Water is very clean. Babri. We study so much above Yamuna and Bhagavan Krishna having played on the banks of Yamuna and slam in the Yamuna. You don't ever try that. So polluted. Now, this was um. Foreign. But that person has to quieten his mind, quieten the senses, go inward. Such a person, what does he gain? With just as how a Goldsmith knows gold ornaments, all of them to be gold, and is not carried away by Nama Rupa, he has gone to the essence. In the same way, this Mahatma, when he sees the world of names and forms, he's not carried away by names and forms. He knows all of them to be Sachidharanda. He knows all of them to be himself. And knowing himself, how is this person? He has expanded himself into the whole world. Everything, everything he seems. And he is nowhere of all. He is one who's all. In other words, he's not limited by time, not remitted by space, not limited by object. Aha. Such a person, who is not a person, who is he? Becomes okay. But that uh is hidden there. Foreign. Maybe they have planned out. Now, those who want to go to sparkpathy, wherever you go, you pray to the Lord. O Lord, please bless me so that I reach finally the swathma. Pray for that. Okay. Yes. [Applause] This is the, this is the greatest. And all these are presented as shetras. Okay. By Bhagwan Shankaracharya's grace, by the blessings of Puja Gurudeva, by the enormous grace of the entire Guru parampara, somehow we have completed. I can say somehow. Why somebody are saying somehow? Yes, it was a very challenging task. We completed. And you also have learned the best what you could in these days. But the learning does not stop with this verse, is it not? We have to again study in the tradition in order to tell ourselves that I have not completed the study. I am only starting the study. That I have to again and again repeat. So that this knowledgeable part of me, you know, what we do? We read the first verse again. But we don't say it's over. We read the first verse. Why? We read the first verse to tell oneself, I will again study. So, it's a promise you are taking to yourself. When you read the first verse, what we promise you? I am going to study it again. Okay. Swamiji, one time, my study is over. I'm going to study again and again. Till when? Till the both of Banu arises in your heart. And tell until when? We reach the swathma. Okay. Shall we read the first verse? First words only we'll read. Those who say, no, no, I'm not going to study. Don't read it. Because if you read it, then you means that you will have to study it. Study the whole thing again. So, be careful when you study the first. Read the first ones. Foreign. Let's just sit quietly for just a minute or two. And then internally collect yourself. Pray to the Lord Shankaracharya for all blessings, for all completeness and knowledge, and all fulfillment, and for the joy of the whole world. Pray also that this knowledge, this tradition, continues to bless all and everyone all over the world, without any distinction. Foreign. [Music] [Music] Thank you. [Music] All right. [Music] [Laughter] [Music]