Transcription
Hey, oh. [Music] Oh. [Music] [Music] [Music] [Music] [Music] [Music] [Music] [Music] [Music] [Music] [Music] [Music] [Music] Warm greetings on this very, very auspicious day of Sri Rama Navami. Today is the ninth day of the new year, Chaitra Navami, which is celebrated as Sri Rama Navami. On this day, many, many years ago, in Ayodhya, to Dashrath Maharaja and Kausalya, a son was born, none other than the incarnation of Lord Vishnu, and he was named Shri Rama.
Not only at that time, but even today, the Ramayana is going on. Which Ramayana is going on? Ramen is going on means the ramen which is happening inside us. May, on this auspicious day, Sri Rama be born in our heart. When our heart becomes Ayodhya, which is without any conflict. When our mind is the Sharatha, one who is in control of all the 10 sense organs, the Sharatha. And when the intellect is Kausalya, thinks about the benefit of others. In such a heart, to such a mind and intellect, Sri Rama is born. May, by the grace of Bhagavan himself, and by the grace of Bhagavan Adi Shankaracharya also, this Rama Janma happened in our heart. That is the prayer for today.
See how interesting. Without any planning, we are seeing the three gunas of Maya. And today, we have to see Sattva and Vishuddha. That's the topic for today, right? No other better day to study about Sattva, right? So, last session, we started seeing the two gunas of Maya. We have understood Maya in a very, very, in detail manner, in depth manner. First, Maya from the standpoint of the effects, we have seen. Parameters from the standpoint of its effects. Then, what is it from its own standpoint? It is inexplicable. Inexplicable means what? It cannot be explained as sat or asat. It cannot be explained as different from Brahman or one with Brahman, same as Brahman. It cannot be explained as with parts or without parts. It is indeed wondrous. It is what we say, anirvachani. It's of the nature of inexplicably, okay? What about from the standpoint of Brahman? From the standpoint of Brahman, there is no Maya. Why? Because on gaining the knowledge of Brahman, being one with me, nasha, it gets destroyed. So, from the standpoint of effects, it is the most powerful thing. It is the one which creates everything, the power behind everything. From its own standpoint, it is inexplicable, can't understand, can't explain. But from the standpoint of Brahman, it is not there.
So, explaining Maya in this way, Shankaracharya is also pointing to us that if we keep on looking from the standpoint of effects, Maya will always be strong. There is one very beautiful bhajan. I don't remember it fully, but it says, "Every time I say no, I and mine. This is yours, this is mine." This is what is Maya. [Music] That to some people, it, it catches by showing glitter of wealth. It goes on. Some people are attracted towards the, the form, the beauty of something of the world, which is also Maya. Somebody gets attracted by wealth, somebody gets attracted by power, somebody gets attracted by pride qualities. Nobody is saved from it. But the last verse says that we are the servants of Maya, but Maya is the servant of Sri Rama. So, you hold Sri Rama's feet, Maya won't do anything to you. That's what we had seen in the last session also. Remember, in Bhagavad Gita, Bhagavan explains it like that. What is that? Those who surrender unto me. Bhagavan says, they cross over this Maya, right? So, don't look at Maya from the standpoint of effects. It will always be huge, something that is beyond our capacity. Don't try to understand Maya as Maya also, because you cannot understand it beyond intellect. The only thing that you have to do is what? Bypass it. Understand, realize Brahman, and Maya will be destroyed. But even to bypass it, we need to have basic understanding of it. And that's why Shankaracharya takes the next topic of explaining gunas of Maya. Why? Because Maya, as it is, may not be understood, but its gunas, we can understand. Why? Because they are very close to us. Why? Because they are in everything. The whole world can be divided into Sattva, Rajas, and Tamas. Satwik, Rajasik, and Tamasic. The whole world, every single thing of the world, can be divided into these three. Everything is of three types: Satwik, Tamasic. You study Bhagavad Gita elaborately. It is explained in the 14th chapter, 16th chapter, 17th, 18th. Every single thing. Satwik, Tamasic. Food, sleep. Sleep also is of three types. They say generally sleep, we say because Tamas. No, laziness. Sleep is also of three types. Satwik sleep means what? You sleep, you get up very fresh and very peaceful, calm, and quiet. You get up. Sometimes Rajasik sleep. Rajasik sleep means what? Very disturbed sleep. You will get up in between, then again you want to sleep. Because sleep won't come. Then when you don't want it, it will come. If, if it comes, then there will be lot of dreams, and you will also get up from the sleep as though something has happened, something has fallen. Have I fallen? Or has the world fallen? What has happened? You don't understand. Rajasik sleep. And Tamas sleep is even after you get up, you are still sleepy. Ideally, you should not be, because you had nice sleep, correctly. No, but that is because the sleep itself was Tamasic. So, you get up, you are still sleepy. Food is of three types. Every single thing of the world that we experience is of these three types. So, understand these three types. And understanding it, what one should do? Slowly from Tamas, move to Rajas. Slowly from Rajas, move to Sattva. And then we will see today, from Sattva, move to Vishuddha. Or last time, we saw that Rajas, which is in between, can either go towards Tamas, or can go towards Sattva. Take it towards Sattva and help yourself to become established in that Sattva. For this purpose, Shankaracharya is explaining these three gunas. It is not just that he has to explain, but he is also pointing a method to cross Maya. That we should remember, right?
Okay, what is Rajo Guna Shakti? We saw last time. So, it is actually Vikshepa Shakti. Vikshepa Shakti is one Shakti of Maya, right? But Maya itself was is having three gunas. So, that power of Maya which is because of Rajas is called as Vikshepa Shakti. Vikshepa. The word itself can mean projection also. You must have seen the light is thrown on the screen, it's called as projection. So, the shape of the word itself means projection. But here, the projection is a different kind. What is the projection here? Kriyatmika. Here, projection is full of action. Imagine, imagine a movie is being projected, but that movie is full of action, action thriller. Not soft, calm, quiet movie. No, action thriller. Which means what? Continuously something, something, something is happening. Then what happens in such kind of projection, such kind of movies? You are also already awesome. Something, something is happening. You are also at the edge of the seat. You cannot sit quietly and enjoy. No. Kriyatmika. It is of the nature of action. That is the, that is the power of Rajas. Yatah, from this Vikshepa Shakti, prasuta purvani. [Music] The initial action, the initial action of creation, prasrita, was born. So, it is this Rajasika Shakti, Vikshepa Shakti, which starts the creation. So, when we say Maya creates, we are referring to the Rajasika aspect of Maya, which is creating. And then what? Raga-dveshah prabhavanti nityam. It creates the universe on the individual level. On individual level, what does this Rajas do? Or what does this Vikshepa Shakti do? It creates various thoughts of the mind, various modifications of mind. Manasah prabhavanti nityam. Continuously projects. It creates these ripples in the mind. What are they? Raga-adihah. Raga-dvesha, kama, krodha, moha, etc. Explained in the next verse. Kama, krodha. These are the characteristics of Rajas. We are going to see characteristics of all gunas. These are the characteristics of Rajas. Means what? In our mind, the thoughts which disturb us are Rajasik thoughts. Okay? See, mind also can be Satwik, Rajasik, Tamasic. Because everything is ekattva, isn't it? Actually, the mind is so dull that even these thoughts don't come. Even to think about, to have desire, to have anger, to have hatred, you need some kind of energy, some kind of interest is required. You see, you, you must have experienced also that sometimes we are so tired that even bad things we don't want to do. Then that is Tamas. Whereas the Rajas, continuous activity of human being. So, then what happens? The mind continuously has these kind of thoughts, modifications. That is the quality of Rajas. That is the power of Rajas. That is the expression of Rajas. From which is this activity of human being? That man is continuously acting. Why? Because when these thoughts are there, the thoughts prompt action. We have seen in the BMI chart, you remember? The vasanas create desires, desires create thoughts, those thoughts create actions. So, these thoughts of mind, which are because of Rajas, create action. [Music] Is the cause of bondage. Bondage into action. Why? Because based on these Rajasika thoughts, I will act. Then that action will create further vasanas, which will generate more Rajasik thoughts. Based on that, I will act again, right? This is the bandha. Now, carefully see, okay? We have seen that Rajas is in between. Tamas is actually not a big problem. Rajas on the side of Tamas is a bigger problem. Today, Sri Rama Navami. So, you see, three brothers were there: Ravana, Kumbhakarna, and Vibhishana. Vibhishana, or Bibhishana, both names are correct, is always stands by Dharma, always tells the truth, always does what is beneficial. Even to his brother, who is not listening, he tells. Sattva. Sleeping. He's got water also, boon also, like that only. What? Six months sleep, then get up, eat, again six months sleep. So, eat, drink, sleep. Tamas. Ravana is Rajas, which has gone on the side of Tamas. You see, Kumbhakarna is not a big problem. Why? Because he said, Kumbhakarna is too dull to do even wrong things. That's not a big problem. Bigger problem is who? Ravana. Why? Rajas. Action. Action means what? Energy is there. Now, if you don't know where to put that energy, then the problem begins. So, that's why Shankaracharya here says, the cause of bondage. Actually, technically speaking, Tamas is the cause of bondage. Because Tamas is the one which is creating vail. Tamas is the one which is showing to us something else, isn't it? Non-apprehension and misapprehension. This is the, this is the expression of Tamas. So, Tamas should be bandha. No, no. They say you remain in bondage because of Rajas. Why? Because you are caught up in the, in the cycle of action. That is the bondage. Careful. Is it right? Now, he goes on to explain. What is this Tamas? Is power of Rajas was Vikshepa Shakti. Okay? What is the power of Sattva? Tva means to can have two meanings. Tva means that supreme reality appears differently. Or Tva means anything, anything because of our Tamas appears differently. What it is not. It appears to be that. That is called as our initiative. Okay? Those who have studied Vedanta, Mandukya, these terms will be used there. Agranam, not seeing the reality. Apprehension, misapprehension. Seeing it as something else. So, what is my true nature? My true nature is Sachidananda. That I don't see. That I don't see. But what do I see? I see myself to be individual. Ananyatvam. See, I don't see the truth. I see something which is false to be true. To actually causes all these things. What? Number one, it causes Samsara. See, it causes Samsara. But bandha, we are bound to that Samsara because of Rajas. See, this, see the difference. See how Shankaracharya is putting. He says, even that Vikshepa, Vikshepa Shakti, the power of Rajas, which makes us get attached to this Samsara, that is also caused by this. Who? Even that Vikshepa Shakti is born of this. This Tamas aspect of Maya. Even if you are a wise person, learned person, clever person, if you are expert in seeing this, what we say, uh, deep meaning of anything, even then, vail, overpowered by Tamas, naviti. You don't understand. Even if you are told several times, in different ways, means many ways, sphutam, clearly explained, still nothing goes inside. Why? Overpowered by Tamas. Prantya ropitam, tva-adup. And because of this power of Tamas, what do we do? That which is bhranti, bhranti means illusion, delusion. That which is not real, we consider it to be real. And then we get attached to those things. Antah, which is called vail, is indeed dangerous. Okay? How does it express? Actually, it does not express that clearly. It remains in the background. We have so many kind of problems because of this Tamas, but we don't know that what it does. It is it remains in the background, but makes that Rajas, that Vikshepa Shakti, create havoc in our life. What do you mean? It remains in background. We don't know many things. Abhavana. We know many things wrongly. Parita bhavana. We know many things not clearly, but vaguely. Asambhavana. And many things we know only with doubts. Viprati patti. Lots of doubts. This is what is our understanding. And all these, so to say, wrong understandings, all of them are because of Tamas. But Samsara yuktam, the one who is connected with this, certainly will get in trouble. Not because of this, but because of Vikshepa Shakti. So, actually speaking, what is happening? Our Shakti catches us, and then Vikshepa Shakti torments us. In college, we used to play one game. Not very proud of it, but I am sure many of you must have done the same. When we want to beat somebody, friend, etc., in the room, we will take a bedsheet and put on his head, and then everybody will start beating. Have you done anything like that? No? Are really Satwik people? You are very Rajasic kind of people, some of you. Have you done? No? My God. So, we used to put that. Now, there will be only one person who will put it, and the person who is putting it will not beat, because both his hands are busy. People who are beating will be other bad example. But apt, the one that puts the bedsheet is Tamas. See, if that Tamas is not there, Rajas cannot do anything. Nobody will beat. Why? Because the person is seeing. Now, only when his vision is covered, then the Rajas or other people start to beat. Tamas blocks our vision, and then Rajas torments us. But remember, if Tamas is not there, Rajas cannot do anything. So, you can say, who is creating problem? Rajas. But backed by whom? Tamas. Now, what happens? When we come in some satsangh, in the company of holy people, noble thoughts, good books, when we come in contact with them, we realize how Tamas is the one which is actually covering our vision, because of which Rajas is creating problem. Actually, if you see in Ramana's story also, if Kumbhakarna would not have been Tamasic, and he would have stopped Ravana, Ravana would not have done all these mistakes. Vibhishana was too mild to stop Ravana. Kumbhakarna was capable, but sleeping. So, because he is sleeping, Ravana used to get power. It happens also. When Kumbhakarna is woken up, he gives left hand, right to Ravana. He says, "Are you mad? Do you even know what you have done?" At the end, he says that, "Anyways, no point in telling you now, because I was not there to tell you at the right time. Now everything has happened. Now let us face it together. Anyways, he is going to kill everybody. I will also go there and fight." That's what he says. Why? He knows what mistake Ravana is that. So, Tamas is actually the one which is covering, and Rajas is the one which is creating problems in our life. So, though it is like that, please understand that there is Tamas behind it. Don't just think that it is all Rajas, okay?
What are the characteristics of Tamas? The characteristics of Rajas, we had seen so many different kinds of thoughts. What are the characteristics of Tamas? Ignorance, laziness, foolishness, or stupidity. These are the faces of Tamoguna. Means what? These are the characteristics of Tamoguna. Prayuktahah. One who is tied with all these, does not understand anything. He remains as though he is either asleep or like a pole, like a stump of wood. Means what? No reaction. Now, start seeing this effect of Tamas in our life, not in others' life. Last time, I warned you. Don't go on judging other people based on this analysis. "Oh, you are very Satwik. Oh, you are very Rajasic. What kind of Tamasic person you are?" No. We are not here to judge others. We are here to see how our own mind takes all these different, different gunas. Sometimes we are total nothing. We understand even after telling again and again. Nothing enters into our head. I told you, if you want to know what is Tamoguna, the best expression of Tamoguna. Why? Because the person has told, still not registered. So, you keep saying, "What? What? What?" This is Rajoguna. Means before somebody completes saying, you want to get into action. So, you don't listen to it completely. And then, when, because you are not listened, then you get confused. "Did he say to put it here or here? I, I think here. No, no, I think here." No. What is happening? Activity. Too much of Rajas. In Sattva, what happens? Calmly, you listen, and then do according to it. Isn't it? This is what we have to do. Earlier, I remember, we had also seen three kinds of shishyas, students. Remember? That is also based on this only. Sattvic, who one who understands and does. Many times, one who understands without the teacher telling. Why? Because the matching is so perfect. Means doesn't understand anything. Rajasik means exactly opposite. It understands, or you can say, Rajasik is the one who is always confused. "Did he say like this? Or did he say like that?" And Tamasic is either you say non-apprehension, or misapprehension. Non-understanding, or misunderstood. You can, you can divide them like this also. So, everything has this. Yes. Okay.
Now, let us see if Sattva Guna. Shankaracharya is explaining Sattva. But before Sattva, he is actually explaining Vishuddha. And then he comes to verses 117, 18, and 19. Three verses on Sattva Guna. Let us go one by one. [Music] [Music] [Music] [Music] Now, these first three words itself can be understood in different, different ways. Let us understand all different ways. Explained is explained. Now, he says, "Shuddha sattvam vishuddha." Vishuddha means pure. So, you can make a sentence here itself. "Shuddha sattvam" is pure. You remember for Sattva, two words which we had said were knowledge and purity. So, pure Sattva is like water. Second meaning. One meaning is what? Sattva is pure. Sentence over. And it is like jalam. Jalam is like clear water. Third meaning. Is like pure water. That is why he has put that Vishuddha in between. So, that all these kind of meanings can come out. Okay? Don't take Shankaracharya casually. Even the placement of the words is very thoughtful. He is not just putting anything anywhere. If he wanted to communicate only one meaning, he could have said, "Vishuddham sattvam jalavat." But he has not said that. He has said, "Vishuddham jalavat." Now, somebody will say, "Vedi, if Sattva is pure, then what is the meaning of pure Sattva? Pure, pure, pure, pure? Mishra Sattva means what? Mishra is mixed. Sattva and any kind of mixture is impurity only, isn't it? We have seen this. What do you mean by pure water? When there is water and water alone, it is called pure water. What do you mean by impure water? When there is something in that water other than water, that is called as impure water. Either dirt is there, or some kind of liquid is there, some kind of juice is there, isn't it? No. Why are you saying there is Vishuddha Sattva and Mishra Sattva? Because Vishuddha Sattva does not create any problem. It is like clear water. That's what Shankaracharya wants to say here. He says, "Vishuddham is like clean water." Or you can say, "Sattva, when it is pure, is like clean water." Tatah. See the next word. "Tathapi." Even then, what? "Tathapi." Having mixed with, having combined with, combined with what? With both those. "Tathapi." Means those two. Tamas. When combined with Rajas and Tamas, this Sattva. Now causes Samsara. Sarana. Sarana means transmigration. Sarati. Moves. Keeps moving. Vishuddha. Vishuddha means it's not mixed with Rajas and Tamas. It alone is there. Then there is no Samsara. Vishuddha Sattva is the state of liberation, where there is no Samsara. But Mishra Sattva, when this Sattva is mixed with Rajas and Tamas, then what happens? Then it causes Samsara. Are you getting how? Remember, though it is mixed with Rajas and Tamas, still it is Sattva only. So, what does it do? When it is mixed with Rajas and Tamas, sun. The subtle point. Now, we are seeing. What is he saying? He is saying that when that Sattva, which Sato, we are now, please get this point clear. When I say Sattva, you have to understand Mishra. Why? Because if I want to say Vishuddha, I will say it specifically. So, when it is said, Sattva is Mishra. Sato, along with Rajas and Tamas. So, this Sattva, what it does is, self-bimba. Means that which gets reflected is called bimba. In this Sattva, yatra, where? In this Sattva, the Atman, pratibimbita. Sun gets reflected. And then what does it do? It illumines. It lightens. What? Entire inert world. Entire inert world. Don't just think about the world outside. The body is also inert. The mind is also inert. Please be careful. Why does this body and mind appear to be sentient? Because there is a reflection of consciousness happening in the mind. Now, which part of mind is getting this? We have seen Ahamkara. Remember? That is the Sattva aspect. Mind itself will have Sattva. But also remember, that Sattva is mixed with Rajas and Tamas. So, pratibimba. Reflection will depend on the quality of the mind. How much Sattva, how much Rajas, how much Tamas. Based on that, the reflection will change. That's why the example that Bhagavan has given, Shankaracharya has given, is correct. Jalavat. Sattva is like water. Means what? When that water is absolutely clear, steady, serene, calm, it is Vishuddha Sattva. When that water is not absolutely calm and not absolutely clean, means what? When it is mixed with Rajas and Tamas. Rajas is dirt. Rajas means fluctuations in the mind, isn't it? Mind is full of thoughts. So, it is not calm. And it is mixed with Tamas. Tamas is dirtier. That it is muddy. Then what happens? Then in that water, see, water is still Sattva. But because it is added with Rajas and Tamas, that water is not clean and steady. The water is impure and unsteady. Now, in that impure, unsteady water, reflection will happen. But that reflection will also be unsteady. It is hazy. Okay? But in Vishuddha, in absolutely clean water, how will be the reflection? Absolutely clear reflection. Okay? So, what is this Sattva doing? As Vishuddha Sattva, it doesn't cause any problem. It is actually the final solution. We should do. But when it is mixed with Rajas and Tamas, then what? Then it becomes cause for continuation of Samsara. Right? And even then, when it is mixed with Rajas and Tamas, even then, it is the faculty through which consciousness is transferred. So, to say, to inert objects. Entire world is inert. The only consciousness aspect is Brahman. But in Sattva, what happens? Sattva, or mind, has this capacity to reflect consciousness. It borrows sentiency from Brahman. And then what? Then that inert also appears to be sentient. Why I'm saying appears to be sentient? Because it is not its own sentiency. It is borrowed sentiency. And how is it able to borrow it? Because of Sattva. Mind also is made up of Sattva. Therefore, it has the capacity to reflect the Self. From the Satwik aspect of the subtle elements, the mind is born. And because of this Sattva, because of the Satwik aspect, it has inherent capacity to reflect. Not inherent capacity of sentiency. That inherent capacity of sentiency is only with consciousness. Is only with Brahman. But that Brahman gets reflected in the mind. Why? Because mind is subtler. Mind has, mind is made up of Sattva. And that subtler has inherent capacity to reflect, to borrow sentiency. And it borrows sentiency. And then it, what? Lends that sentiency to other inert objects, starting from the body. The mind gives sentiency to the body, and the body starts to move by itself, starts to show as though it is sentient. But remember, the moment mind leaves the body, the body is inert again. Cannot even move. No expression of sentiency. Pure like water. Or another meaning is, pure Sattva is like water, clean, clear water. Or Sattva is like pure water. But still, when mixed with the other two, Rajas and Tamas, it becomes cause for the Samsara. Yatra, where? In which? In which? Means what? In that Sattva, Atman, sun. The Self gets reflected. And being reflected in it, it illumines, or reveals, the entire inert. Like what? Yet, there is one more example. Sun. So, what he has actually done is, "Jalavat" is one example. The Self is like the sun. And Sattva is like water. Now, what happens? In that water, the sun gets reflected. In that Sattva, Self gets reflected. With Sattva, that Sato, which is mixed with Rajas and Tamas. So, according to the quality of how much Rajas and Tamas is mixed in that Sattva, the reflection will appear differently. Sometimes we meet some people, and we say, "This person, you know, very, very divine person, very noble person." What do you mean? Consciousness is expressing more through him, and less throughout it. Is it, is it anything like that that he has got more 70% consciousness? I am only 30% conscious? Like, like sometimes they speak of gold, no? 24 karat gold and 18 carat gold, etc. So, is it that he is a 24 karat consciousness? I am only, is a 17 carat consciousness? No. Consciousness is same. When it reflects, it reflects completely. But how will that reflection appear? That depends on how much Rajas and Tamas is mixed. Which also means, if we can remove Rajas and Tamas, we don't have to do anything else. Why? Because Sattva, when it is Vishuddha, is not a cause of bondage. Is not a cause of Samsara. Okay? So, what we have to do? Removing Rajas and Tamas, we have to become Satwik. We have to inculcate Sattva. And then, from that Sattva, we have to move to Vishuddha. That is the path. Okay? Right.
Now, you see, the same concept is explained in many other Granthas also. In Patanjali's Yoga Sutra also, he says, he explains that Vishuddha Sattva as Chittavrutti Nirodha. And he says, "Tada." At that time, for the seer, swarupayan, the seer becomes one with itself. Why? Because there is nothing to be seen. There is no Rajas, no Tamas, distracting. So, what happens? Now, the seer settles within. Are you getting? So, mind is like that river water. Tamas is the dirt in the water. Rajas is the movement, the disturbance in that river water. What is Sattva? Sattva is still water. And what is Vishuddha Sattva? Vishuddha is no water, but it has become so still that you don't experience it. The reflection becomes so pure that you don't even understand that it is a reflection in water. Actually speaking, if you think, when you are looking at the reflection of the sun, you are either looking at the rays of the sun getting reflected in the water, or you, you are looking at the water. You cannot look at reflection. How will you look at reflection? Think about it. Suppose there is a bucket of water, and sunlight is getting reflected. Sun is getting reflected. You see sun circle. Now, either what you are seeing is water, or what you are seeing is the reflection of light, not reflection of sun. The light of the sun gets reflected. And so, actually, you are seeing the rays of the sun only. But we don't understand. What is Jiva? There is no Jiva. It is either the mind in which the Jiva comes to be, or the pure Self which is getting reflected in the mind. There is nothing called as Jiva. What do you mean by Jiva? Ahamkara. What is this Ahamkara? We had seen that it neither belongs to this category, nor does it belong to this kind of other category. It's neither part of upadhi, is nor is it part of Atman. Somehow, it has come in between. Okay. Let us get out of this delusion that I am different from the Self. Now, there is Vishuddha, there is Mishra. Now, what are the characteristics of Mishra Sattva are explained? See, we have seen characteristics of Rajas Guna. Various thoughts which disturb us, Raga, etc. Isn't it? Now, what are the characteristics of Sattva? Now, he gives characteristics of both Mishra and Vishuddha. So, first, he will give characteristics of Mishra. In the next verse, he will give characteristics of Vishuddha. Let us read one by one. [Music] [Music] [Music] [Music] [Music] [Music] [Music] [Music] [Music] These are the dharma, characteristics, of Mishra, of the mixed Sattva. Mishra, mixed with Rajas and Tamas. Two. He says, "You see, Mishra says these are the qualities." What are they? Absence of pride. So, amanita. Means absence of pride, etc. What are these qualities? Ah, in Bhagavad Gita, chapter 13, I think there are some 20 qualities, if I'm right. [Music] Remember, etcetera, etcetera. It continues. So, starting with amanita, the qualities, virtues, which are explained. All of them. So, this is like Shankaracharya expects that we have already studied Bhagavad Gita, and he's just saying, "You see that." He's just giving reference. He has done that earlier also. Now also, he is doing like that. Etcetera, etcetera, etcetera. Or do's and don'ts. Etcetera. Yama means niyama means do's. Yama means don'ts. Correct? So, Yama-niyama. Don'ts and tools. Near my Yama. Do's and don'ts. What is to be done? What is not to be done? One who understands that, you know, and there are these qualities are there. No. What is Yama? There are five qualities. What is number five qualities? When you study, uh, Yoga Shastra, etc., they will explain all these things, right? That is also. Then faith, bhaktihi, devotion. Desire for liberation. The divine wealth. What is this divine wealth? Again, reference to Bhagavad Gita, chapter 16. That there are certain qualities which are called as Devi Sampath. Starting from that, first three verses of 16th chapter, Bhagavad Gita, chapter 16. First three verses tell Devi Sampath. Those qualities. Turning away from asat, unreal. What we have seen as vairagya. Not getting attached to unreal things. These are the characteristics of Mishra. Means what? All the virtues, all the values, good qualities, sadhana, devi. All of them are characteristics of Sattva. Sato means Mishra. Now, carefully see. These are the qualities which will fight with the qualities or characteristics of Rajas and Tamas. Rajas has a characteristic of kama, desire. Now, that will be countered by qualities of Sattva, which will say, "No, no. Speak the truth." Now, to fulfill my desire, sometimes I have to lie. So, that quality of Rajas, that characteristic of Rajas, that to fulfill my desire, I will lie, is countered by speaking the truth. So, characteristics of Rajas and Tamas are actually what is called as Asuri Kasampat, which is countered by Sattva. So, this Mishra Sattva counters Rajas and Tamas. Though it is Mishra, Sattva is because of mixture with Rajas and Tamas, but it counters Rajas and Tamas. One part of Maya is fighting with another part of Maya. Vidya Maya is fighting with Avidya Maya. Rajas and Tamas is what? Vikshepa Shakti and Avarana Shakti. It's also power of Maya only. So, the entire fight is happening between the Maya, different aspects, facets of Maya only. Very interesting. Brahman is not fighting with anything. Brahman is not opposed to Maya also. Why? Because for Brahman, there is no Maya. It can be opposed to something that exists. It can fight with something that is there. What will it fight with? See, today, again and again, the reference of Ramayana only is coming. Bhagavan Sri Rama took help of monkeys to fight with Ravana. Monkeys represent thoughts of our mind, which are always jumping like monkeys. No. Have you seen a monkey to be calm and still? Only Hanumanji. Only Hanumanji would have seen, you know, meditation. No monkey will remain continuously something, something, something. They'll keep doing. Thoughts of the mind. But when that Vishuddha Sattva, Sri Rama, is there, then all those monkeys like power, one power, they fight with Rajas and Tamas. See, brilliant. So, this Mishra Sattva, or what we call as simply as Sattva, these, the Sattva's qualities, characteristics, are all the good values, virtues, good qualities, which we have to inculcate. And Rajasik and Tamasic dharma, characteristics, we have to get rid of. When we will do that successfully, we will slowly move to Vishuddha.
What are the qualities or characteristics of Vishuddha Sattva? Next to us. We should. [Music] [Music] [Music] [Music] [Music] [Music] [Music] These are the characteristics of Vishuddha. What are the characteristics of Vishuddha? Prasada. Unlimited joy. Again, actually, it is a reference to Bhagavad Gita. So, actually, what is he saying? Characteristics of Rajas and Tamas are bad qualities. Characteristics of Sattva, good qualities. Characteristics of Vishuddha Sattva are the qualities of a Jivanmukta. Of a liberated person. That's what he's referring to. That's why Prasada, he uses word, first word, to indicate to that. Why? Because that person's qualities are the qualities of Vishuddha. You see, all the qualities are like that. Prasada, unconditioned joy. Direct experience of one's own Self. That is realization. Parama prasanti. Extreme peace. Bible will say, "Peace that passeth all understanding." Peace that is beyond all kinds of thoughts. That is nothing but Brahman. Contentment. See, how Shankara says. Oh, what, what should I say about him? See, again, in 15th chapter, there are qualities of a Jivanmukta explained, isn't it? In Bhagavad Gita. There he uses the word. Word meaning. That he is now, what is that? Last verse. Now, if you see carefully, these are actually not the qualities. This is the nature of that Brahman. This is the nature of the Jivanmukta. That is explained here as Vishuddha Sattva's dharma. The qualities of Vishuddha Sattva are actually not characteristics or qualities, but our lakshanas, are indicators, are ex, what we say, nature of that Jivanmukta. Yaya, by which. Sadananda rasam samruchati. One comes to enjoy rasa, essence, sada, eternally, of ananda, bliss. By which one comes to enjoy the eternal essence of the bliss, the bliss of the Self. So, here, the state of Jivanmukti is described as the state of Vishuddha. Okay. The three verses that we have seen today are little tricky. Carefully, you have to understand. Okay? Please spend more time on reflection on these three. Rajo Guna, Tamoguna are very straightforward and simple. Sattva Guna is little tricky. Why? Because he is explaining it as Vishuddha. Of good quality. Satwik quality is what we call, which is still a bondage. You see, Bhagavad Gita also, Sattva is also bondage. Three kinds of bondages he will explain. But Vishuddha Sattva is released from that bondage. Is liberation. So, Vishuddha Sattva, its qualities, characteristics, are actually not characteristics, but our nature of that supreme state. It is the nature of the person who has achieved that supreme state. That is how he is explaining Vishuddha. So, verses 117, 18, and 19 is explained. So, Mishra also, and Vishuddha also. Beyond Maya. So, the word Vishuddha Sattva will be used in that connotation. So, from Tamas to Rajas, from you become Nishthray Guna. Is beyond the three gunas. How? How can I go to this Vishuddha Sattva? The solution is, be ever in Sattva. Then you will go to Vishuddha. Behavior in Sattva means what? If you are in Tamas, slowly come to Rajas. If you are in Rajas, slowly come to Sattva. If you are in Sattva, remain. The topic of Maya is going on. Okay. But you see, Shankaracharya has explained us the way of coming out of Maya. The entire purpose of studying Maya in Vedanta Shastra is to come out of it. Always remember this. So, give only that much importance to the topic. Many, many scholars have wasted their life thinking about Maya. Let us not be like that. We have to understand Maya as much required to cross it. That much only we have to understand, right? So, Bhagavan Shankaracharya has explained all the three gunas. Now, in the next two verses, he concludes the topic of Karana Sharira. Actually, in Karana Sharira, so far he started with Maya, then three gunas. But Karana Sharira as upadhi, he has not yet explained. That he will do now. He will tell what is this Karana Sharira. What is its special state? Like in Sthula and Sukshma, he had explained for Sthula Ashraya, he had said that Jagrat is its special state. For Sukshma Sharira, he said Swapna is its special state. He will say for Karana Sharira, Sushupti is its special state. And what does it do? What is that Sushupti? That will be explained in next two verses, 120, 121. And then in next two verses, he will conclude the topic of entire Anatma. Why? Because Sthula, Sukshma, Karana, all three Shariras, the topic is over. So, he will conclude. He will summarize the entire section of Kaha Anatma. And then he will go to the answer of next question. Very methodical. Okay. We will see that in the next session. Um. Um. Thank you. Hmm. [Music] Um. [Music] Um. [Music] [Laughter] [Music]