Transcription
Foreign. [Music] [Laughter] [Laughter] No, no, no, no, no. Sri Ganesha namaha. Oh, she said, foreign. [Music] [Music] Foreign. [Music] [Music] Verse 45 is. [Music] Foreign. So describing what exactly has happened. Problem and what is exactly the solution. What is the problem? What is the solution? What is the problem? It is like this. You have seen a sthanu to be a purusha. In that evening semi-darkness, in that semi-darkness when you can't see properly, you have mistaken that sthanu to be a purusha. Foreign. The same way, you are mistaken yourself to be the chief without seeing properly. That's the problem.
And what is the solution? When you understand, when you look carefully at that purusha, and then you see, "Oh, this is just a sthanu." What is, you know, right? That post? It's not post. Post. When we think of posts, we think of electric that post and things like it. It is not that post. What is this post? This is a tree whose branches have been shed, and the leaves are not there. The branches have been taken for firewood, instance like this. So when you look carefully, then what happens? Then you understand it is only a sthanu. In the same way, look at yourself carefully. If you want to find a solution, look at the problem carefully. The problem is the sense of "I." Look at it carefully. How can I be the body? How can I be the mind? How can I be the intellect? Look at the problem carefully. And when you look at the problem carefully, you will discover the solution there. And when you find, when you look at the Jiva, when you look at that purusha, and then you find this sthanu. Where did the Jiva go? Where did the purusha go? The purusha did not go anywhere because he was never there. And when you look at the Jiva, Jiva bhava, "I am the body, I am the mind, I am the intellect" carefully, you will suddenly find, "How can I body be equal? How can I be equal to mine?" So that. And what is this Jiva power? Jiva bhava is not the pure Sachidananda. Jiva bhava is not the body, mind, intellect marrying this Sachidananda with this body, mind, and intellect in imagination. It's not an actual marriage. It's only an imagined marriage. Then when these two get married, then what happens? There arises an imaginary entity called Jiva. Sachidananda is there. Body is there. "I am body" is not there. This "I am body" is Jiva. Thoughts are there. Sachidananda is there. But "I am thought" is an imagination. Such a thing is not there. So an imagined entity, we give reality, and we live our whole life. I can live my whole life thinking it is a purusha. Will understand and ensure that the windows are closed there, and it is properly barricaded, and ensure that I have my, I have my knife always with me when I go to sleep. I can do many things. Live my whole life in imagination. But finally, when you recognize the truth, it is such a simple problem, and it's such a simple solution. The simplicity of the solution makes us think with so much of disbelief. That's all. That's all. But shifting that attention from the body to self is such a difficult thing at this point of time because the mind is so extroverted. And in that way, when the Jiva was here. Foreign. The man did not go anywhere. Just disappeared. Not that it was actually there to disappear. It appeared in ignorance, in delusion, and it ceases in knowledge. It was never there in the first place, and there is never a reason for it to go anywhere. It just ends in this way when the tatva swarupa is recognized. That knowledge which arises. What does the knowledge do? Again, is there a drop in the volume occasionally? Are you getting something? No? Okay. So again, says something. Suddenly some words are not anything you are finding or no, you are not finding. This is called as imagination. There's some problem, I think here. Later, you check up. So what does this jnana do? This jnana immediately dispels all notions of ignorance. Once we recognize, "I am Sachidananda swarupa," "I am body" has no place to stay. And when you say "I am body" has no place, that immediately those things which I associate as mind based on the body. So one is called as dharmi adhyasa, another is called as dharma. These are two terms we used in Vedanta. Dharmi is what? Dharmi is. Dharmi is that which has. Dharma is called dharmi. That was just. Dharma means what? That which has properties is called dharmi. Is what is taking something to be some, some object with a certain property. Thus, I can take a rope to be a snake. Now, when I take the rope to be a snake, now the properties of the snake become the rope's. Snake is dharmi. Properties of snake is what? It is fearsome, it is dangerous, it's poisonous. Now the sudden, it is poor, innocent rope becomes poisonous. Why? Because I have made dharmi adhyasa. Once there is dharmi adhyasa, then there will be adhyasa of the dharmas of that dharmi also in that substratum. If I take myself to be the body, then man and woman dharma also will come to me. If I take myself with the mind, then the properties of the mind also will come to me. So aham stands for. Dharma stands for. Stands for dharmi adhyasa. Mama stands for dharma. Foreign. This is my nature. Man, woman, tall, short, fat, lean dharma. So that becomes what? That becomes my property. So first you have dharmi adhyasa, and dharmi adhyasa will necessarily lead to dharma adhyasa. Aham mama. [Music] And what is this vision of the nyani, Yogi, Muni? In the self, i.e., in his self, he sees the whole world, and he sees the whole world as but itself. In other words, there is nothing which he considers as other than himself. Everything he knows is himself. The good and the bad, he knows, he says, his self only. Everything he sees is himself. This kind of perception of the entirety of cosmos is myself. Suppose there is that wave. Ocean has got many waves. Suppose the wave considers itself to be a wave, then it will say, "I am a wave. This is a big wave. This is a small wave. This is a bubble." Because identification of that wave is with itself. But when the wave understands it is water, then the way it looks at other waves also will be very different. It would not consider a big wave as a big wave. It will probably see it as a big wave, but no, this wave is also me. The front is also me. The enemy is also me. This is a vision. Samji, if I think like that, dialogue, a lot of trouble. Crooked fellow is me. Means what? He can do. So if it's, you know, problem for me, problem. It is not like that. Vyavahara will go in a certain way. It is not that when you look at your mother, Mommy, no difference. "I and you, same." Will go the same. When you see your parents, then you will, you will offer your respects to them. That will not change. When you see a guru, you will say, "I am very grateful to you." You don't go and say to the guru, "You know, I and you are same, you know." It is not like that. It is the inner understanding. Outside vyavahara will remain as it is. It is not that when you see a snake, or snake, actual snake, we are talking, okay? Not rose day. You see a snake, and there are quite a few snakes here. Anybody has seen snake here? Scorpion? It's all actually their place only. Now, is there? It's all about nature. Full nature. It's not that when you see a scorpion, "My dearest scorpion, Sachidananda swarupa, you are also Sachidananda. We both are safe. Come, my dear." Understand that. He said that there is an inner understanding. When you see a tree, and then you know, "This tree is also me." Then your behavior towards the tree will be truly appropriate, without raga dwesha. What is to be done? Exactly what is to be done? Suppose there is, let us say, a wound here in your own hand, smelly, dripping with pus. Yes, that is also me. What you will definitely go to the doctor and remove it. You will do what is required appropriately, without any emotional baggage. Sometimes people ask the question, "Is anger right or wrong?" Anger, right or wrong? More important than asking the question, "Is anger right or wrong?" We have to ask the question, "How to use anger rightly?" How to use anger rightly? Every emotion which is there, given to us, has got a purpose to serve. It is a reason. Nothing which is, which is there in nature is neither redundant nor has an absence of purpose. But what is important is that you should know how to employ that anger. Now, sometimes we think, you know, sadhaka usually thinks, desire, anger, all these things are to be dropped, right? They're all negative. And then the mind has to focus. All those things are there, no doubt. But that is only one phase. Mastery of any emotion means you can use that emotion rightly, appropriately, as per requirement. That's called mastery. Now, suppose we have a pen, and that pen has got, you know, you're not using properly. You instead of putting the pen like this, you're putting upside down, or whatever you are doing some mistake you are doing because the fish, the whole pocket is, is getting. Now, suppose you take addition, "I will never use a pen." Now, what is required is you learn to know, you need to learn how to use the pen. The same way, whatever emotion is there, those emotions have to be appropriately utilized, and that is called as mastery of the mind. I'll give an example. You will understand. This was at the time when I was a brahmachari. Dashra study. Swamiji, Gurudev had come. It was Sunday. Sunday morning. After morning class, up to one o'clock, we don't have a class on Sunday. Only Saturday, Sunday, you know, every day you have a class. Vedanta goes on. We have come there. It goes on. No, nothing stops. Only Sunday we have that gap so that we can catch up with what is left. Of what are the things we do? Even if you have not caught up with your sleep that day, you little bit catch up with your sleep. Day in and day out, studies go on. Samji had come, and that week, my seva, that week, my duty was to take care of this amplifier, my condom. Okay, it changes. Duties change. So that was my duty. Sadly, I got a call around 10 o'clock, 10:30. Okay, you are required to come to the hall. Gurudev is there. So I rushed, and there it was a get-together. Get-together of trustees, of trustees, committee members of some, I think, I don't know which place it is. Bhopal or I don't know which place, I don't remember now, exactly. They were all there, and Gurudev was there. Ah, brahmachary, get it ready. So I put the microphone, everything, etc., and I was sitting there, and Gurudev were looking, you know, all of them were sitting, and and how dare you think, starter? How dare you could think that you can waste your money? What are some donation they must have received, and they have not utilized properly, or this something must have happened there. It was blasting them. And every time you need, you will write a letter to ABI asking that, "Give me more money." Oh, such a shouting I have never seen. And you know, they are all not just things, some small children or anything like grown-up people, trustees, and committee members. They must be in their own place, you know, big, big shots. They must be there, getting banging here, left, right, and you know, I had just studied Bhagavad Gita, going on, you know, giving up, he said, all things going on. My mind, they would ask me to close the door. The door opened. Meaning, submitting is that means close the door. But I forgot to put the latch there, and the door opened. My heart. And Gurudev looked at me. Shouting going on there. Don't open. And one small kid, maybe three, three and a half, small one, box inside. Such a cute kid. Swamiji, she brings her chocolate. Today is my birthday. I want to meet you. Some sad. Only my dear baby, pick that up. Make sat down. And then, when did you come, baby? Where is Mommy? Why did you come alone like this? They all are afraid of coming inside. [Applause] And this baby, you know, that one chocolate covered at that time, model, very, very rare. Okay, now it is very rare. It was, I have not even heard, you know, that chocolate. That baby takes and opens it. You know, it has got a very nice one kind of thing. And then on order that you open. The baby opens it. And then Swamiji, Swamiji also open some mouth. All this drama going on. In the midst of all these things. Well, and then after about five minutes, two to three minutes, four minutes over. And then Gurudev says to baby, "Now, you go and be with your mummy and you play. I will meet you today after lunch." Okay. Please tell your mummy. Baby also, "Yes, yes." Fully satisfied, you know. It gives one kiss to Swamiji here. Swamiji also gives one kiss. And the baby slowly walks away. And I get up. I go silently, close the door, and put the latch, and sit down there. And and you think you can do like that? Okay. When I was thinking, "Is this man really angry?" Such a big drama, man. That day I understood that you can have anger, but you should never become angry. When you have anger, it's in your control. You have anger. You have been, you take it. And when you have penny, doesn't mean you always keep your pen in your hand. You took your pen, you step in, and do whatever you require, and finally put it inside. And whenever you want to use it. But our problem is what? I don't have anger. Anger has me. Possessed by anger. Bhagwan Shri Krishna says, "From me rises all emotions." Yes, from me rises all emotions. Means what? No thought is possible without the power of consciousness illuminating it and empowering it. But every emotion, every thought is to be used appropriately, without any emotional baggage guiding it. So it doesn't mean that you go to the scorpion and say, "I am Atma. You are Atma. I am Atma. Brahma." Yeah. This is inner understanding. The cat which cats which catches the rat with the mouth, and the same cat which cat which carries the kitten with its mouth. There's a difference. When somebody loves you, who loves you very much, your mother or father, they scold you. It's very different. That scolding is not to harm you. That scolding is to help you. So when the nyani sees himself as a whole world, and whole world as himself, it means he has no emotional baggage. When he works with anyone, does anything backed with that understanding, empowered, that final clarity, at the same time doing actions. What is required at that time, as per requirements. But at the same time, inwardly detached from all actions, all emotions, without the idea or the without the notion, "I am doing." I am nothing. You understand the word means identification with an action, making oneself a doer. Jiva bhava. Without the Jiva bhava, interacts completely, perfectly, in the most ideal manner. How did this person become a Jivanmukta? Who is a Jivanmukta? Jivanmuktas. Foreign. Voice is going up and down. At least here. All right. So we, we saw this. Yeah, we saw this in a detailed manner, right? Shall we move forward? Right. The whole journey of the whole journey of a seeker from agnana to jnana and the ultimate fulfillment. Now is presented in a metaphor. Not just a metaphor, this is called extended metaphor where every aspect of it is connected with something. As explained, you'll understand. Yeah, I think now it is better. You please take a chance, sit down there so that you can control it for some time. Shall we read? Huh? [Music] Foreign. Foreign. Now Shankaracharya is presenting Ramayana, and he is saying, "This is this. This we all know the story of Ramayana." Okay. Bhagavan Rama, Sita, Sita Ji, and losing Sita. Sitaji. He is there, missing her, suffering, and with the help of others, and joining with a huge team, and leading that whole team, crosses the ocean. Crossing the ocean, fights with the Rakshasas, killed Ravana, finally becomes united with Sita Ji, and then he is absolutely fulfilled. The whole thing. Okay. Now, you see. Foreign. Sita Ji. Sita Ji. Who was ever united with him? Ever united with him. Sita means what? Now, that is Sita is paramananda. But supreme ananda. That ananda swarupa. This Atman loses the ananda swarupa to the forces of ignorance. Ravana. Losing Sita meaning losing its true nature. The self losing its true nature. Taking that Sita, ever united with him, losing meaning losing. How Ravana comes and kidnaps Sita Ji. The same way, the force of ignorance causes the self to lose its true fulfillment, true nature of happiness, absolute joy is lost. And then such a self which does not experience is true, true nature, that is a jivatma suffering. So Bhagavan Rama suffers afterwards, goes and speaks to the trees, asks them, "Have you seen Sita Ji? Have you seen?" etc., etc. The whole story we know. So Rama, who's essentially ever united with that supreme ananda, nevertheless loses the ananda to the forces of agnana. Now he has to take the journey to reach Sita. Sita, who belongs to him only. His own Sita Ji only. He has to go and reclaim. But for that, what he has to do? He has to cross the ocean. And what is this ocean? Ocean of delusion. Makes a path through Shravana, Manana to reach there. Bridge. And reaching, not only crossing, what he has to do? Conquering all the Rakshasas. And who are those Rakshasas? All the mental weaknesses, etc. You know, these terms, the Shadripus, the six enemies. Kama, desire, through the anger, lower, greed, moha, delusion, wrong estimation of things, delusion, jealousy. Each one of them, if they come and invade you, will lose your peace. Army of Ravana, along with Ravana, he had to kill. Not just the defects, but the root cause of agnana, which made him lose this paramananda of Sita. Destroying all of them. Now, here you cannot forgive them. You have to destroy them. Destroying all of them. Yogi, whose Yogi here? That Rama Yogi. Shanti, sama yuktaha. Going to Lanka, crossing. But knowing that Sitaji is in Ashokavana is not also going to what he has to do. Actually, go and become united. Very fully, completely becoming one with her. Then what happens? Then the drama becomes Atma Rama. That Atma, which was suffering without joy, now what happens to this Atma? That Atma becomes Atma Rama. In other words, the Jivatma reclaims back its true nature of paramananda. And then what? Viraj has a smile. Foreign. Now, you see, the whole Ramayana metaphorically presented in one verse. The whole Ramayana. What is its philosophy? The entire philosophy. Now, every aspect is taken. Is actually paramananda. Somehow, we seem to lose our true, true happiness, our ananda. Somehow, we lose. Means what? Because of the forces of agnana, led by Ravana, and we lose Sita. Now, see, it's not that when we lose Sita, Sita is gone. No. You can reclaim it. Actually, Sitaji is also waiting for you, and she says, "You have to come and take me. I will not come with anyone else. You personally come. You have to walk the path personally. No one will work for you. You cannot say, 'My Guru is very great, therefore I will realize.'" No. Your Guru can be Bhagavan, but each one has to put their own effort to walk. You cross the ocean of delusion. What do you mean? You cross the ocean of delusion. All your wrong notions, ignorance, you catch. You will destroy samsaya bhavana. You destroy. Walk forward. Destroy viparita. And when you reach there, the Rakshasas also, etc., everything you destroy. And don't stop there. Walk till you reach that final state of samadhi. Become united with your ananda swarupa. And then the Atma becomes what? Atma Rama. Rama means what? Rama is enjoyment. Everything else he was Rama, but now he is true Rama. Why? Atma Rama is gained. That Atma, that Atma now is in full delight. And in full delight, what happens? A [Music] shines radiantly, beautifully, completely, and there is perfection. Shall we read this verse again? Now, that inner, that inner fulfillment after gaining that perfection. All those things, you know, it's just explained now in a few verses. Let us now take up a few verses. In the next two verses, let us read both the verses together. Foreign. Foreign. Attachment. Attachment with what? Joy. What kind of joy? Bahya anita, the external, impermanent, ephemeral, fleeting joys. Giving, giving up attachment towards them. And then what? Foreign. Immersed completely, reposed completely, fulfilled in what? In that paramananda, which is the true nature of the self. Can we comprehend what is that infinite fulfillment that this Mahatma, this Jivanmukta, is experiencing? Can we ever comprehend? Foreign. Means what? In the pot, suppose, you know, in the pot, we keep a lamp. Now, that lamp which is there in the pot is only available for that lamp. And that walls of the pot, nobody sees from outside. The same way, that supreme joy which this Mahatma is experiencing in his own heart, abiding in that supreme self, nobody can actually comprehend. What is this fulfillment? We all know what is not being fulfilled. We know what is sorrow. We know what is happiness. We know what is joy, pleasure. We know what is. We know all these emotion-based. Now, this is not emotion-based. This is so fully reposed, fully abiding in that self. What is that supreme bliss this nyani is experiencing in oneself, within oneself? All others can only imagine. What is that sukha? But that's okay. That completeness, a fulfillment, what it is, none of our experiences anytime, or all of them are combined also, cannot give us a clue. What it is. It is said, yet, it's a text called Manisha Panchakam. Acharya says, "All that happiness, all beings, all over the world, and the whole cosmos, including all the devtas, what they are enjoying their happiness, is that happiness is nothing but a wee bit of a drop of the ocean of the bliss." Imagine a whole ocean. Is that whole version? You take one drop of water, and that drop of water also, you cut it into a thousand pieces, let us say, and then that wee bit. You take, and that wee bit is what is being enjoyed by all beings all over the world, starting from an ant up to the Creator, Brahma. Let us say, Brahma, whatever, Shiva, all, all deities, and all, no, Indra, Vayu, Varuna, all of them, whatever everybody is enjoying, what he said, that is only a minuscule of happiness. And what is this happiness which this Atma-nyani is enjoying? That infinite ananda. What is it? Deeper words. Foreign. Is not seen by others. Maybe you can see a slight effulgence here and there outside, some slight light coming, escaping out, that's all. But nobody can comprehend that light. That light which is inside is inside, available for itself. And that part. In the same way, that Atma-sukha, which was experienced by the nyani, his experience is that paramananda, Sachidananda swarupa. Only that experiences. And then its effulgence falls upon the walls of the pot. That antakarana of the nyani, that mind and intellect of the nyani, gets to experience that reflection of that light there. But otherwise, that glory of the light, only that light experiences. Others can only infer looking at that Mahatma. At no time, you know, if you find descriptions of the Mahatma in the Bhagavad Gita, you find descriptions of the Mahatma as a Jivanmukta. You find the description of the Mahatma as a Bhakta in Gita, 12th chapter. Again, in the 14th chapter. All these descriptions, with that, we can get only a vague idea. But only the nyani knows what is the deep fulfillment and complete joy, infinite bliss that he is experiencing. But what about the sorrows and sufferings which the upadhis go through? Even great Mahatma must go through a lot of, lot of sometimes they go through. Not all of them go through as per karma of the body. It will be there. Had a throat cancer, had this problem, that body will have some problem, other body will have some problem. And one day, the body has to go somewhere. It will go. It may be a cancer, or it may be a, so whatever it may, heart attack, or it may be, you know, a stroke. It can be anything. Body will go through its own troubles. That's not going to change. Foreign. He's pure Brahman only. But we see the Mahatma with the body because we are identified with the body. When we have a problem, it expresses in our vision. We think the Mahatma has got a particular form. We think Swami Vivekananda is standing like that, Dustin, and like this. We think he's standing. You ask Vivekananda, "Are you standing?" "I am neither standing, not sitting, nor walking, or running." Foreign. We imagine that the Mahatma is doing this or that. But for the Mahatma, he is not associated with anything like what he is. Peace, like how space is untouched by all those things which are innate. A ditch can be there, but the space is untouched. Gangaji flows, space is untouched because it is space. It's a different level. There's a nice agarbatti fragrance coming towards space. Space is untouched. A very foul smelling coming from that septic tank. Space is untouched. In this way, this reflective one, who is reflective and knows the truth of the real nature. Foreign. Foolish things we all do. He knows everything, but he would be as though he knows nothing. Knowing everything. Why? Because Brahman, the pure Sachidananda, is everything. Therefore, knowing Brahman, one knows everything. As though for others, he looks like power. When there's nothing, he knows. But he has got such a deep perception over things. Yes. Why? Because itself. As he walks apart, mind becomes pure, and things become very clear. And nyani's mind, what purity, what goodness, what sattva. But yet, for the world, he will be as though it was nothing. But these markers are all very smart, very smart. They are capable of mighty people, capable of enormous achievements with the minimum expenditure of energy. They accomplish many things. There is no tension, no worry, nothing, no ego, no pride, no wanting this or that. Foreign. Like why you, why you is what? Wind. You cannot, you cannot hold. Will tie down wind to some place. Detached. Today it is here. Tomorrow that wind is there. A day after tomorrow it is there in the Bay of Bengal. Then afterward goes to Indian Ocean. Then afterwards crosses Asia. Then it goes to what? Goes to Pacific Ocean. Then goes here, there. Goes to Arctic, goes to Antarctic. Foreign. Utterly detached. Goes like the air. Goes like the wind. This all these verses that we are reading are all descriptions of Jivanmukta. Jivanmukta means what? Liberated while leaving. What do you mean? While living. Atma swarupa is ever living. It never dies. What do you mean? While living? We think a person is alive and the body is there when they are functioning. So what is this? Who is this? What is this experience? How does he? Shankaracharya is trying to give us a peep into that through these verses. Liberated while the body, mind, intellect upadhis are there. Comes a state when the prarabdha of the upadhis are over. When the prarabdha of the individual upadhi has no individual here are over. Then what happens? Ends the body. Ends. Then a Jivanmukta, we say, becomes. Foreign. That topic Shankaracharya is giving us in the next verse that we will take up in the next session. Shall we read the verses we completed today? Challenge. Foreign. Foreign. [Music] [Music] Hmm. [Music] Foreign. [Music]