Transcription
foreign. [Laughter] [Music] foreign. foreign. Nama Mama yet. [Music] [Music] foreign. [Music] foreign. [Music] [Music] [Applause] [Music] Thank you.
So the whole sadak's journey is captured through this one verse, verse number 50. And this is expressed through the metaphor, not just one aspect, so rupaka metaphor, but the metaphor is a very extended metaphor. The whole aspect is captured. So if only one aspect is taken, we call it as a metaphor. But everything is taken. In English, they call it as extended metaphor. So it's a very large.
What is said here? They're taking Ramayana, right? So only, but when he loses Sita, when he loses the paramaranda, it's very difficult to recognize that he is Rama. Very sad, he's crying. All jiva bhava is seen. But actually, it is only like the hat. We are also today, if even if the guru tells us, you are paramatma, you are the Supreme, you are the Lord, foreign behaving like this, crying, crying, crying, all the while crying, all the time crying, so sad.
Then he told Lord Shiva, what are you? You're saying that Bhagavan Rama and you are sitting in dhyana. Bhagavan Rama, look at him. If you have any doubt, I'm telling you, if you have any doubt, you can yourself check out. So it is said that Sitaji, sorry, took the form of Sitaji and came in front of Bhagavan Rama. When he was searching, by one Rama, he looked at mother, why have you come here in this form? To show that in truth, it's all Leela. You see, in the same way, we are all having paramatans, all of us are having now a jiva madila. Only thing is that we are not aware.
So that same paramatma, that same Supreme Brahman, losing its swarupa, losing its swarupa, forgetting its Ananda swarupa. Why did it forget? Why did it forget? Because agyana has taken it away. Ravana here representing taking hold of our true nature and willing it from our experience, keeping it in Lanka, keeping it Lanka suvarna nagari, taken at far away. Then what does Bhagavan Rama have to do? That jivatma has to take the journey to reclaim his own true swarupa. Just because Sita ji is there, Sita ji does not belong to Ravana. Ravana cannot touch her, go nearer, anywhere near. Just because we have lost our Aranda, that Ananda cannot go anywhere. It belongs to us. Suddenly.
So this seeker takes the journey. What is said here? More crossing the ocean of moha. What do you mean crossing the ocean of moha? A seeker crossing the version of through the process of bridging the ocean, bridging the ocean through the process of shravana, manana, course. It is not that the seeker does not conquer his otherwise he can't be a seeker. Yes. What at some level, some level only, then he will be able to cross. Tech are ruling the mind. How can it's not like that? Even before the seeker has weakened them. But then etcetera means what? Killing them, destroying them at the root, even overcoming the vasana level, the deep impression level, that also that is meaning.
There, you see, Adi means what? Starting with etcetera, completing up to Ravana. Such a person who was destroyed again. Such a person becomes a yogi. Yogi means what? One who's united. United with what? Yogi Shanti Samaya is that I absolute fulfillment, cleaning that Ananda through the various processes of shravana, manana, and finally samadhi. Now that yogi becomes what? Earlier he was suffering. Now Atma Rama. Foreign means what? One who revels in the self. You cannot revel in jivatma. Is now united with that Shanti paramananda. Rama becomes truly Atma Rama. Earlier only Rama, Rama means what? Rama is what? One who Rama. The word Rama comes, doesn't mean means to enjoy. Now, now fully fulfilled where? In the self. Ish. But Atma Rama, because now the Atman is with Ananda, shines with all radians, with all fulfillment, with all completeness. Right? We have seen this verse, but I'm just giving you one more time, though overview. Now various other points also we have seen all of them detailing the nature of jivan mukta. All right.
Now, so who is a jivan mukta? G1 while leaving itself liberated. While leaving itself liberated means what? While living, it celebrated means while the body, mind, and intellect are all there, even at that time, the person does not have the experience of the pains and sorrows and the limitations of the body, mind, and intellect. Those things which the body can give, those things which the mind can give, that which the intellect can give, a person is free of all those things. Foreign.
Now we go to the foreign collection of karmas. Karma, punya, papa, results of karmas. A whole bank, or so to say, a collection of all these karmas which we have collected in infinite number of birds. Okay, all of them are called as sanchita. Is the word sanchita means collection. In some language, the word sanchi is there, that means bag, that means a bag, bag in which you keep things, collect things. Sanchi. All right. So sanchita, the collection of all punya papa.
Now from that collection, whatever matures, whatever matures means whatever is ready for expression, whatever karma we do, collects. It is not that all the results come at one time. They all mature at different points of time. And when they mature, then according to how it matures, the body will be there. It is said if punya and papa are kind of is more, be in which punya is more, the entire world talking in that which matures. Let us say X, speaking in the mathematical X, universal set. Let us say X is equal to A, B, C, etcetera, etcetera, goes on. And then, so from this universal set X, let us say matures A is equal to probably A is equal to let us say capital A is equal to let's say small A, then C, then probably Y, then probably Z, let us say. So you have four or five which matures. Now in this which matures, if punya is more, these are the options. Punya is more, papa is more, punya and papa almost similar. Let us say three options. If punya is more, one takes an embodiment of a higher being, all those things. So that is a higher being. Oh, if papa is more, what do you mean? One takes a higher embodiment. One gains an embodiment where joy will be more. That is the meaning of different beings have different different amount of joys. Different embodiments give different kinds of joys. If papa is more, then the embodiments which give, which which which make one experience more sorrow and pain are there. So you get lower embodiments. Usually when we say lower embodiments, what they refer to is embodiments where you cannot avoid pain. Tree just keep standing, rain or sun or nothing it can do. An animal goes to shade, so little more reward, little money award means what? Little more it is able to protect itself. Meaning it can protect itself from sorrow. But even then, they are also no food, nothing raining for Kerala in a very few days or probably in a few weeks, karkata masa will begin. That is that is the season of rain. No one stops. It will rain and day out it will rain. I do not know. I am not experienced. In probably in some northeast states, it may be there. You don't stop right now, one month full of 45 days, just on and on and on and rain. Poor birds, dogs and all where they get food, no idea. No. Yes, they animals better than plants. They can. But even then, there is a level of suffering. In other words, those creatures, insects, birds, and animals, and this kind of lower embodiments, the cultural over our body sorrow is lower. Embodiments means what? Sorrow is save everything. Sorrow is more. Then that is called lower embodiments. And it is sad. When joy and sorrow are kind of almost equal, then almost equal, not that exactly 50-50 percent, not like that, almost equal, then what happens? One gets a human embodiment. So this is how now Sanji. What is the proof for this and all? What is book? I can say these are not in our realm of observation. That is why it is said on such matters which are beyond the realm of human human senses and human mind s of knowledge. All right.
So, but whatever the main point is, what from that you have something maturing, creating an embodiment, and let us say equal kind of similar, then you have a human embodiment. In the human embodiment, one has a capacity for self-effort. One has a capacity to watch the mind, to correct the mind. One has the ability to think deeper. Other embodiments are called Boga units. They're embodiments of experience only. Nothing much is being done there. They just go through the joy, joy, joy, joy, joy, or sorrow, sorrow, sorrow, sorrow. There's no just goes on. Whereas in a human embodiment, this combination of giant sorrow which comes and the presence of an intellect which can inquire is an ideal situation for Spiritual unfoldment. Therefore, where purushata is there, and therefore the human embodiment and the human life, okay, they are the units for greater achievement where you can do something. So such a say in the human embodiment, some person gets this desire for liberation and then becomes ajignyasu, desire for knowledge, and that walks the path, shravana, manana, and gains the liberation, gains the knowledge. What is the knowledge? Alhambra. Ask me. And then because of that knowledge, the person is body, mind, and intellect are there. Yes, the person transcended the body, transcended the mind, transformed the intellect. But body, mind, intellect are there. They are the equipments which have come because of the what is part of the from the sanchita. That packet which starts expressing, which is maturing now. That what has what is maturing? Karma is maturing. And as karma is maturing, the results of that punya papa comes to be experienced. So that packet which is maturing, that is called as what? That is called as it is because it has started giving its results. It has started giving the results. And then what happens? Then as a person goes through his life, then a person experiences the joy and sorrow as per part of the human embodiment. Means joy will be there, sorrow also will be there. Joy also, Sara also will be there. Means what? For the person who's identified with the upadhis, joy will be there, sorrow will also be there. Boga, these are there. That means what? Bhoga means what? Is the Boga going through will be there because the mind, intellect, senses are all there. Foreign.
No, he can't do anything. You may be a nyani. So what? But the punya and papa, they are giving the results. They will give results as long as what? As long as this exists. What is from the sanchita? That bit which that subset, not the whole set, that subset which is giving that expression. Punya and papa, what they will express? Punya will be experienced as joy. Papa will be experienced as so, so the nyani's body also will experience joy and sorrow. And nyani's mind also will experience joy and sorrow. But nyani is distant. Nyani is a sakshi. He knows I am not the body. I am not the mind. And therefore, Giants are a do not touch him. Means what? Even we say him. Yani is subtle body, gross body, they will go through their whatever prarada is to be there. Mind will go joy and sorrow. Means what? Mind will say this is, intellect will say this is joy, this is sorrow. But the nyani is uh. So how long will the joy and sorrow be there? As long as expression. And when completes fully its expression, what will happen to that body? Is fully exhausted. Oh, see, when the Parada, let us say at the, let us say a nyani's, let us say at the age of 80, let us say that nyani is dying. Okay, let us say. And I'm just saying that at the age of 80, let us say nyani is dying. Yani has no age. Okay, because I'm saying Yani is dying, but nyani has no death because nyani is not the body. But for usage, okay, you understand now. When it is 80, let us say, oh, let us say nyani leaves up to 100 for easy calculation. Okay. Now, when the nyani finishes 100 percent of Prada is over, what will happen? Not jivan mukti. Jivan mukti is when that person, nyani gains that knowledge, I am sachidananda. The prarabda is for the body, mind. I'm talking of when hundred percent, let us say the nyani is born now, starts functioning clock. Yani goes to 50 years, it has come to half. Prada has come to half. Now nyani goes to 75, Prada 75 percent complete. Nani goes to 100. Then what happened to the body? Guy over. What will happen to the mind? Ani. What happens to the mic? The mind takes one more embodiment because vasanas are there, desires are there, is still there. One more embodiment. One more important. But means what? One more packet of prarabda is beginning. How far this? Nothing. Because there's nobody there who takes birth. Jiva is not there to take birth. Then this whole sanchita, what happens? Yeah, yeah. Part of the over now, finished. Proud of the word means what? Body over, mind over. Mind over means pharmacy, whatever means what? You remember what is the body made up of? What is the Mind intellect made up of? The body is burned or what? Bodies, let us say buried or whatever the way the body goes back to its fire elements, which element is same way, what happens to the Mind intellect? It goes back to its causes. What's its cause? The gross elements go back to the gross elements. The subtle elements go back to the subtle elements. You understand, Swamiji? Yeah. I am not. Okay. Oh, yes, yes. I know that. Oh, so yeah, what is the question? You see, I am I'm doing actions, many many actions right now. Every action will have punya papa, correct? What happens to that punya papa? Some of them we will exhaust here and now, here I know. Some of them, some of them will get added to the sanchita. These actions that we are doing, whose results will come during this, if it is going to mature now, or whose results will come in the future janma, meaning it will come later, that is called agami karma. Now you have three terms, sanjita, which is a collection of all the karmas. Karma means I'm talking of. Then you have prarab the karma, which means what? Which is that which is expressing throughout one's life. And then as one is performing actions, one creates also fresh karma. And that karma which will give results later, they are called as agami karma. Now, Swamiji, for me, yes, it will join the sanchita. Some of them will be there. I will exp I'll get it here itself. Suppose I take every day, I keep on doing the result of it will come in this general only. I don't have to wait for next year. Some problem here and there, some cancer here and there, nose and then this and that. Or I take this, what do you call that? Something they put in the tobacco and palm and all those things. Meaning sometimes you can for some kind of very terrible thing, you can get, you know, so many things can happen, including you could be hanged. Not you, I can be hanged. Okay. Anything can happen. Well, is what one gets through the life. Some of the agami, some of the actions that I do, I will get results. Some of them I will get in future. All those things are fine. Does actions will Yani do actions or no? Brahman. When I say nyani's actions, means what? The body is actually acting. The mind is acting. So that means what? Karma is being done. If karma is being done, then you also have punya papa coming because every action will not get that is what we say that punya papa does not affect the nyani. Why? Because there is no person there to affect. That is like a roasted seed. Somebody was saying one example with respect to the nyani that punya papa is a roasted seed. But one may say that punya papa, what happens to it? Yes, it doesn't touch the gyani. But what happens to the punya papa here again? Shastra says, those who love that Mahatma, serve that Mahatma, devoted to that Mahatma, and they care and do things which are essential for that Mahatma. Not just take care means giving food done. No, no. If the Mahatma Envision is a vision, samatma's ambition, quietly some of us think of great big things for the world. Swami Vidyaranya, what a great person he was. He was the one who helped or inspired Hariharan to start the Vijayanagara Empire, and he was also prime minister. Foreign must do many many things. Now, when these Mahatmas do such things, actions, right now, remember, when a Mahatma does actions also, Mahatma is doing actions with mind and intellect. Right? The mind in it, like sometimes, let us say, a Mahatma when functioning in the world, an error is there, any other is there, is going to consciously do some error and trouble people? No, no. Sometimes it can happen. The very act of living also has its own problems. React of living. We eat, so we eat food. How many creatures? Yes, life means what? Life means there is death. Jivanam jivo jivasi jivanam. One jiva becomes food for another. Meaning so many things are there in the course of life. Even if I take my hand and do like this, unknowingly, there are so many things. Thank you.
In some cultures, in order to avoid, in some traditions and in sampradayas, in order to avoid such kind of killing, they take up certain kinds of varathas. Yes, we won't eat some some vegetables which enter the ground. Why? Because from that, how many jivas come from one that let us say, example, potato. I'm just giving an example. To take a potato, you put the potato, not just one in that plant, how many potatoes come? So they take such. Or when they walk, they ensure that things are clean, so that nothing, you know, so many methods. Each tradition according to their their ways, they do it. But as long as one person is alive, so many things will happen, consciously, unconsciously, knowingly, and unknowingly. Adam through our son just might, so many things can happen in life. So when the nyani is living also, there are things. Of course, the Mahatma does means what? He does activities which are auspicious and beneficial for the whole world, activities benefiting generations after generations. Mark must do. And in the course of life also, something here and there can happen. The very act of living itself is itself is so cautious, its own things. Now, what happens to those agami of anyani? Question is asked. What happens for a normal person? We know what happens. Goes to sanchita, and then from sanchita comes one thing, and from that, according to that, next janma will happen. Yes, yes, all those philosophy theory, we have understood. What happens? It is sad that punya of the nyani, which doesn't go to him because he's not there to take. All the sanchita, entire thing is destroyed. So the punya goes to those who long care, devoted and serve his vision and cause. Yes. So much so, those who are devoted to those Mahatmas, even if they have not done so many good actions, to get them, the very fact that they are they are no harmless. No talking in the middle of the class. Goes to them. And the papa, what happens? Papa put him on the cross. That Mahatma put them on the cross, kneeling. It'll go to those fellows. What did he do? He was telling some stories, anniversary, simple things, very simple things. You must tell him, love your neighbor as thyself. What did you do? This man, blessed are the poor, for they shall see the kingdom of God. Blessing of the pure author, for they shall see God. What did this fellow do? Why are you putting him on the cross? Gaya. So this, how do you say something? How, how do you say? No way to say this topic is taken out. You know, it is not coming. All these details. So what, when the prarada is over? Did we read the verse? Let us read the verse 52. Now you have got the introduction for the next verse. Okay. So for introduction, no words, huh?
Foreign. [Music] [Music] Have exhausted their time and they have means what? They are dissolved. What do you mean is exhausted? Then what happens? What happens to this Mahatma? What happens is what happens to the sachidananda, which is his self? Atma. Um, this Muni, this Mahatma, what has happened? He has become what? Vishesha means what? Earlier you saw him with vishesha means what? You saw the Mahatma with the body, and then you called him Guru. My Guru is. You give him a name, and that vishesha was there. Now that vishesha is what? Nirubishi. That sachidananda, which you could see as a farm, that Supreme Brahman walking on legs, that Supreme Brahman having a mouth to talk. Foreign. ERS. In other words, it becomes distinction less. There is no more for you also. For him, he was never the body. For you also, there is nothing to see there. Example, bubble. Jalam. That bubble, when it breaks, what happens to that Jala in that bubble? What happens to the water of the bubble? Becomes the ocean water. Refers to that large expanse of water. Jalam refers to bubble. The bubble, bubble, the bubble water, or the water bubble, whatever you want to say. That water bubble, what happens to that water? Goes back to water. Space into space. You have built a wall, and then you say, this is the room. Where you have a room. Now you are saying this is room space. Space is all pervasive. But let us say it's time for this building to go away, and then what happens to this? Then the space mixes. The space becomes one with the space. Meaning the room space becomes one with the total space. That is also space. That means what? The room space, the smaller space, becomes one with the all-pervading space. Same also, a spark. A spark is also fire. It is fire with a shape. Now what happens to that spark? That becomes one with the main fire. In other words, what remains is a one truth. In this way, such a such a state. Foreign. Because what is there to say? That's all. It is all in our perception. Is what nitya mukta? That is also word only. We say. And when the body falls, we say that is our perception. From the nyani's perception, he is not a jiva at all. Is only is a supreme truth. That's all. Shall we read this verse once more? And then we go further. Up, up, like this. Means what? Any of these examples is fine. All right. Remember, a spark is what we we identify in a fire. That spark is also fire. The bubble is also water. Even when it is there, it is only water. We are seeing it as bubble. Water does not say it is bubble. Or the room space is only our imagination. There is only one space. Space has never been broken into room space and outside space. There's only one space. All right.
Now, going further. Going further means what? Text is over. Text is over. Okay. Appendix. I can close the class now itself. But the rest of the verses, what the rest of the verses are again recapsulating the essence for us to hold in our heart, for us to benefit us. So if you see from next to us, next to us, let us say 50, 54, am I right? 54 to 61. Shankaracharya is reveling in that. Ah, that is this highest reality. That is the highest. Yeah. Meaning after giving the whole teaching of Atma Bodha, now he says, this is Brahman. Understand that is Brahman. That is, you know what it is? I will tell you one by one. Okay. He keeps saying. Of course, in the next two verses, he speaks of the glory of that realization. And that glory is immeasurable in every way. Right? That's what he takes up in the next two verses.
[Music] [Music] Foreign. No finite can compare with the infinite. Many additions of finite cannot become infinite. Because what is infinite? Infinite is that from which nothing can be taken. Even if you take it, it remains infinite. Nothing can be added. Because even if you add it, it becomes, it still remains infinite. Food. What does it mean? You find out which there's nothing further which is to be gained. Because that is infinite. Yet that bliss after having reached which, there is nothing further to be considered as bliss, happiness. Nothing further can be added to it because it's infinite bliss. That knowledge after gaining which, there is no further knowledge to be gained. Why? Because it is not something knowing something. It is actually being the very knowledge itself. Knowing, knowing, knowing can be merry. But to be the knowledge itself, that's a very different thing. Know that to be Brahman. Existence. It is infinite. It is infinite joy. It is infinite sachidananda. It is Anand sachidananda. Yet after seeing which, there's nothing which is there to be seen. Because everything is that only. After becoming which, there is no more one more becoming of taking any embodiment. After knowing which, there's nothing yet further remaining to be known. Because once you know it, you understand this alone is the truth. Nothing else is truth to be known any further. Know that to be Brahman. So, in other words, these verses are also pointing out, apart from saying that it is Brahman, what, what is Brahman? It also says, what is that complete gain? Infinite gain of a Mahatma. Next two verses together. These verses are not for explanation. These verses are for reveling. Right? All these verses, they're only for reveling. Once you understand the whole Vedanta thought, then you can keep reading yourself and travel in that. Next two verses.
[Music] [Music] Foreign. Foreign. [Music] [Music] Foreign. Everywhere, X-axis, Y-axis, Z-axis, any axis you put, filling up everything, complete, nothing lacking. No space left. No space left means, but space is also in it only. No time. No time is also unit only. It is the truth in which everything, including space and time, are superimposed. Existence, consciousness, with no duality whatsoever. That is Brahman. And that is that which the Vedanta's Upanishads, they find, don't find any words to explain about it. They only say, not this, not this. They only negate. Negating all that is false. That Vedanta, which means what? It points out without the words. Reaching there, only the words point out. You have to see through those words, beyond the words. There is no word there. There is no thought there. That non-dual, akandam, unbroken one. That which is this, know that to be Brahman. This verse says, up towards number 61, are verses were traveling in yourself. They are not for discoursing and explaining. Yeah. These are also verses for your deep meditation. Foreign means what? Negating all that it is not. Negating all that which is not. Meaning what? Negating all the false. Negating all the normal rupa. Negating the bubble. What is the truth? Water. Negating the wave. What is the truth? Water. Negating the part. What is it? Clay. Negating the ornament. What is it? The negating the snake. What is it? Rope. Negating the silver. What is it? Negating the man thief. What is it? Posed in this way. All that Vedanta does is negating the false. Truth, you have to see. Vedanta cannot. Vedanta can only show you, but cannot take you there. You have to go through your intuitive perception, realization. These verses flow. Rest of the words will take up tomorrow. Yeah. Oh, Lord. Oh. [Music] Shanti. [Music] OMG. Foreign. [Music] Foreign. [Music] Foreign. [Music]