[SPEAKER_01]: Umpur nama dhaf pur nami dhampur nāt pur nama dhajjjjjjjjjjjjjjjjjjjjjjjjjjj
[SPEAKER_01]: Oh, shanti, shanti, shanti, oh, that supreme Brahman is infinite, and this condition Brahman is infinite.
[SPEAKER_01]: The infinite condition Brahman proceeds from the infinite supreme Brahman.
[SPEAKER_01]: When through knowledge, realizing the infinitude of the infinite condition Brahman, it remains as the infinite uncondition Brahman alone, home, peace, peace, peace.
[SPEAKER_01]: So we are studying the ishopanishad, which is a long gap, people might have forgotten.
[SPEAKER_01]: What are we doing exactly?
[SPEAKER_01]: We are studying the ishopanishad.
[SPEAKER_01]: And that Upanishad, just small Upanishad, it has 18 mantras.
[SPEAKER_01]: And out of this 18 mantras, we have done more than we have gone through more than half of them.
[SPEAKER_01]: Today, I think we're going to take up the 15th of the 18 mantras.
[SPEAKER_01]: So, a very quick look back upon what the path that we have covered.
[SPEAKER_01]: really the first mantra of the Upanishad.
[SPEAKER_01]: It's the beginning and it's really the conclusion of the Upanishad and it's also the high point of the Upanishad.
[SPEAKER_01]: That to just the first line of the first mantra of the Upanishad.
[SPEAKER_01]: Isha Vasya Midamsurban, Yatkincha Jagattyam Jagat.
[SPEAKER_01]: This entire
[SPEAKER_01]: by Isha, by God, by the Divine, by the transcendent, by the Supreme.
[SPEAKER_01]: And Shankaracharya there, what he does there is he says that in all these things there is one underlying reality.
[SPEAKER_01]: So that one underlying reality is what is called Isha here.
[SPEAKER_01]: And what do you mean covered by it?
[SPEAKER_01]: Vivekananda says, not by a foolish kind of optimism, but by actually seeing the reality, it's already there.
[SPEAKER_01]: There is an underlying oneness which is already there.
[SPEAKER_01]: and Shankaracharya he gives an example in his commentary that if you sometimes the sandal paste which is used in the worship, it's covered over by a layer and it gives of not its usual wonderful fragrance but a foul order.
[SPEAKER_01]: And all you need to do is scrub it and scrub it until the natural fragrance of sandalwood comes out.
[SPEAKER_01]: It's already there the fragrance is there which is
[SPEAKER_01]: Now, it means that you don't actually have to spray sandalwood spray on top of the sandalwood, you just have to uncover it.
[SPEAKER_01]: So, covering God here means uncovering it because it already exists and it is covered over.
[SPEAKER_01]: What is it covered over by?
[SPEAKER_01]: Shankaracharya says it's covered over by ignorance, not a physical layer of anything.
[SPEAKER_01]: It's our that we just don't know it that we just
[SPEAKER_01]: How do you remove an ignorance?
[SPEAKER_01]: How do you remove a covering of ignorance?
[SPEAKER_01]: Physical covering some kind of layer on sandalwood?
[SPEAKER_01]: You can scrub, but how do you scrub ignorance from the mind?
[SPEAKER_01]: The only way we can do that is through knowledge, to generate knowledge.
[SPEAKER_01]: So, this generation of knowledge, it proceeds by enquiry, enquiry into who we are, what we are, what all this is.
[SPEAKER_01]: So, it is tantamount to say, covering everything by God, Esha, Vasya, in the Sanskrit, Achya, Thanyam, Sanskrit word, Shankaracharya use means to cover, but to cover here means to uncover.
[SPEAKER_01]: And what it amounts to is, uncovering means discovering.
[SPEAKER_01]: So, discovering, discovering all this is the process of enquiry of searching and finding.
[SPEAKER_01]: This one reality, which is, isha, brahman, atman, pure being, pure consciousness, this is the, this is the central teaching of the isho
[SPEAKER_01]: So, what it does is, it shows us there is an infinite reality.
[SPEAKER_01]: It points out everything in the world is changing.
[SPEAKER_01]: Whatever is in the world, people, places, objects, achievements, possessions, our whatever, our condition of life, everything is transient.
[SPEAKER_01]: Everything is flowing.
[SPEAKER_01]: But beyond that, there is something which is unchanging.
[SPEAKER_01]: Something eternal, something transcendent.
[SPEAKER_01]: And that's already there.
[SPEAKER_01]: And so, this one which is unchanging, this one which is underlying everything, in other words, it is the infinite or the the peace chant which we just did for them, it is the complete, it is the whole, it is already there.
[SPEAKER_01]: So, the first thing it reveals to us is that such a thing is there.
[SPEAKER_01]: There is, in the midst of a poordum, the incomplete, the fragmented, there is the whole, it's already there.
[SPEAKER_01]: In the midst of the ever-changing, the eternal is already there.
[SPEAKER_01]: In the midst of dissatisfactory, you know, unfulfilling, deep lasting, contentment fulfillment is already available.
[SPEAKER_01]: This is the first thing which is pointed out here.
[SPEAKER_01]: The second thing is, even more extraordinary,
[SPEAKER_01]: We might ask, where is this God, Atman, Brahman, Isha, where?
[SPEAKER_01]: What are you talking about exactly?
[SPEAKER_01]: Even subsurface, everything is there.
[SPEAKER_01]: The second thing, which is pointed out, Shankara in his first line of the commentary on this mantra.
[SPEAKER_01]: He says, it's you.
[SPEAKER_01]: He says, Isha, the way he plays it in this way.
[SPEAKER_01]: In his commentary, Isha, Isha is the word used for God, Ishwara, that which controls.
[SPEAKER_01]: The supreme controller, et cetera.
[SPEAKER_01]: But Isha,
[SPEAKER_01]: is equal to paramatma, the supreme soul of everything, perfectly acceptable.
[SPEAKER_01]: But the paramatma is yourself, it's your inner most reality.
[SPEAKER_01]: So sway in a room, your own reality.
[SPEAKER_01]: Now notice, this is like something tremendous.
[SPEAKER_01]: First of all, that there is an unbroken reality in this universe, which is underlying all this fragmented universe.
[SPEAKER_01]: That's the first claim.
[SPEAKER_01]: The second is this unbroken reality, this infinite reality,
[SPEAKER_01]: It is you, it's our inner most nature.
[SPEAKER_01]: So this ishya, this atman or brahmavan, is not something far away.
[SPEAKER_01]: It's not something remote, it's not something to be believed in, not something to be speculated about, not a distant and other, even a divine other, it's not an other, it's in fact our own self.
[SPEAKER_01]: the real nature of ourselves, why real nature?
[SPEAKER_01]: Because we don't know, we don't know that, we don't think that we are that.
[SPEAKER_01]: So the difference here is one of knowledge versus ignorance.
[SPEAKER_01]: We have to discover our real nature.
[SPEAKER_01]: So the second thing which is done here is first is there is an infinite reality, second is that infinite reality is not remote.
[SPEAKER_01]: It's not distant.
[SPEAKER_01]: It's
[SPEAKER_01]: And third is, it establishes a oneness of non-duality or oneness, in spite of seeming to be a universe of variety and difference, there is a divine non-duality and underlying oneness.
[SPEAKER_01]: So, the which later the Upanishad speaks of as the one who sees the self in all beings, all beings in the self, the one who sees oneness, for that person there is no more delusion, there is no more sorrow and so on.
[SPEAKER_01]: So, this is the central teaching of adwaita, central teaching of the ishopanishad.
[SPEAKER_01]: So, these three things that this one infinite reality is there, second, it's not something distant or something to be believed in a speculated about it's you, it's you most directly you.
[SPEAKER_01]: So, we need to discover this reality, we need to discover who or what we are and third, it's a oneness, it establishes the oneness of the universe, the underlying oneness or non-duality.
[SPEAKER_01]: and the open issue, expounds on this in the first mantra and in the third, fourth, fifth, sixth, seventh, eighth mantras.
[SPEAKER_01]: This non-dual teaching, the central teaching of Vedanta is given.
[SPEAKER_01]: But there is another side to this open issue.
[SPEAKER_01]: The second mantra gives the second side of this open issue, that suppose one does not access this Brahman, Atman, Self Knowledge and Lightenment, then is there any other way out for this person.
[SPEAKER_01]: And the second mantra says, Kuruvan Nehre Karmani, Jini Vishayesh Shattaggam Samaahah.
[SPEAKER_01]: doing all these actions in life, a person should seek to live a fulfilled life of a hundred years.
[SPEAKER_01]: And their Shankaracharya says, for those for whom enlightenment is not immediately possible, either they are not seeking for it or they are not capable of it or they are seeking for it, but do not attain it.
[SPEAKER_01]: What is the alternative?
[SPEAKER_01]: The alternative is, there is this whole other side of the Vedic religion, which is actually the bulk of the Vedic religion, the ritualistic portion, the seeking of this Enlightenment comes at a cost, the cost is actually it is in the very first mantra itself, Tain of
[SPEAKER_01]: So, you give up this manifest universe and the lower goals, the pursuit of pleasure, the pursuit of wealth and power and state, the pursuit of heaven after death, various kinds of heavens.
[SPEAKER_01]: So, all these worldly and other worldly goals are given up.
[SPEAKER_01]: If you want the infinite, then your site should not be set on anything less than the infinite.
[SPEAKER_01]: No finite goal.
[SPEAKER_01]: Is there no other way?
[SPEAKER_01]: Can I not also have these finite goals?
[SPEAKER_01]: Can I not also pursue pleasure and secular knowledge and family and children and career?
[SPEAKER_01]: And doing good in this world.
[SPEAKER_01]: And maybe even trying to go to heaven after death.
[SPEAKER_01]: Can I not combine that with the final enlightenment and motion freedom?
[SPEAKER_01]: And the answer is yes, it is possible, but it's a roundabout way, it's the more scenic route.
[SPEAKER_01]: There, it is said that if you combine the pursuit of worldly goals, if you make it a pious pursuit, a life which is dedicated to Dharma.
[SPEAKER_01]: Because of that Dharma, you will get the results there of whatever you want in this world and the heavenly states after this world, eventually it one becomes finally ready for that final renunciation, desire less than one will attain to enlightenment also in the long run.
[SPEAKER_01]: But if one wants enlightenment in freedom right now then one must have that goal,
[SPEAKER_01]: So, these are two paths.
[SPEAKER_01]: Shankaracharya, what he does here is, he splits the Upanishad into two parts.
[SPEAKER_01]: 18 mantras out of that, he says mantra 1 and then 345678.
[SPEAKER_01]: This is Vedanta.
[SPEAKER_01]: This is Self-realization.
[SPEAKER_01]: This is Brahma-Gyana.
[SPEAKER_01]: This is the essential teaching of Upanishads.
[SPEAKER_01]: and mantra 2 and the explanations of mantra 2 you find in the mantra number 910 11 12 13 14 15 16 17 18 that is the path of the Vedic ritualist.
[SPEAKER_01]: The one is called the Vritty Marga where you turn away from the world and another one is the second one is called the Pravritty Marga where you move into the world.
[SPEAKER_01]: Now moving into the world one must be careful here, it does not mean this, you know, people will say, we are already in the world.
[SPEAKER_01]: Why do we need the Ishopanishad for that?
[SPEAKER_01]: No, we are already in the world instinctively.
[SPEAKER_01]: People instinctively pursue pleasure and power and all of that.
[SPEAKER_01]: What the Ishopanishad and what the Vedic religions suggests is that you do, you pursue these goals, these goals being karma, earth, Dharma.
[SPEAKER_01]: Within the limits of the Vedic adharma, within ethical limits, within the ritualistic limits of the Vedic adharma, then it becomes sustainable and beneficial.
[SPEAKER_01]: Otherwise what will happen is we will be trapped in some sorrow, which most people are trapped in some sorrow.
[SPEAKER_01]: We will just go through the wheel of karma.
[SPEAKER_01]: depending on good karma, things will be little better or bad karma things will get worse and will go through lifetime after lifetime.
[SPEAKER_01]: Whereas if we pursue the same things, worldly things and other worldly, I mean heavenly states, we pursue that within the limits of karma by leading a pious lifestyle, a religious pious lifestyle, then it will be conducive to the
[SPEAKER_01]: a spiritual evolution from this word to higher words to final freedom.
[SPEAKER_01]: So, this is the whole structure, now where are we, we have completed the Vedantic portion, which is the one directly applicable to all of us, we are all spiritual seekers, we want God realization preferably here and now.
[SPEAKER_01]: If not here and now, in that case, we will lead a devout life of meditation, prayer, japa, so that we can access that sequential liberation.
[SPEAKER_01]: Now, where are we?
[SPEAKER_01]: The 9th, 10th, 11th, 12th and 13th and 14th mantras have shown us that the complicated portion,
[SPEAKER_01]: Basically, you have to combine the Vedic-upasanas, meditations, and the Vedic rituals, the actual fire sacrifices, you combine them for the maximum result.
[SPEAKER_01]: What is the maximum result of an obtainable?
[SPEAKER_01]: What is called Brahma-Loka?
[SPEAKER_01]: The heaven of Brahma.
[SPEAKER_01]: It is the highest heaven attainable, where you go and live in the presence of God.
[SPEAKER_01]: What will you get there?
[SPEAKER_01]: Well, it is the best possible of all universes and if one has no further desire, then from there one will attain knowledge and through knowledge moxha.
[SPEAKER_01]: This is called kramamukti, sequential liberation, contrasted with sthadhyomukti, immediate liberation.
[SPEAKER_01]: What is immediate liberation?
[SPEAKER_01]: Ishavasya medamservam, if you realize that one non-dual reality, I am that here now in this life, then one will get freedom right now.
[SPEAKER_01]: So, we are at this point where we are now talking about a person who has led a pious devout ethical and religious life.
[SPEAKER_01]: Only the terms of these descriptions are in terms of the ancient Vedic religion, so where the rituals were fire sacrifices, and the meditations were not the meditations which we are used to today.
[SPEAKER_01]: Today the devout Hindus would meditate on Ganesha, maybe, on Krishna, or Rama, or Ramakrishna.
[SPEAKER_01]: the ancient Hindus, they had different kinds of meditations.
[SPEAKER_01]: But the principle is the same.
[SPEAKER_01]: If you lead a devout God-centered life, you are assured of, after death, what is called Sathgati, the higher attainments going to heaven and so on.
[SPEAKER_01]: All right, one little addition here, important addition.
[SPEAKER_01]: This is Shankaracharya's framework, but the issue of Panishad is a favorite to Panishad for many, many, many great masters.
[SPEAKER_01]: So Vivekantha, love, date, Mahatma, Gandhi, or Robindhu.
[SPEAKER_01]: Vivekantha does not support this interpretation.
[SPEAKER_01]: Neither does or Robindhu.
[SPEAKER_01]: So what Vivekantha does is, instead of saying, instead of splitting the Upanishad into two parts,
[SPEAKER_01]: he makes gives one consistent interpretation from the beginning to the end.
[SPEAKER_01]: So, what he does there is, if you see this one limitless divine reality Shah was samyadam sirbham, then kurvan nayevehakaar mani, the second mantra, leave your life working.
[SPEAKER_01]: manifest this in your life.
[SPEAKER_01]: So, the second mantra follows from the first and all the Upanishadic mantras, they are a continuation, he interprets it in that way, which is a radically different interpretation from what Shankaracharya gave.
[SPEAKER_01]: Orubindar, in the say, on the same lines, he goes much further.
[SPEAKER_01]: Those who have studied orubindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindarabindar
[SPEAKER_01]: if I am not wrong 10 times in 10 different writings on the issue of punishment.
[SPEAKER_01]: And those interpretations, they differ crucially from Shankaracharya's interpretation.
[SPEAKER_01]: So with that background, now let us go ahead.
[SPEAKER_01]: This is all, it was all background.
[SPEAKER_01]: We are now going to go into the 15th
[SPEAKER_01]: Remember where we are now.
[SPEAKER_01]: We are talking about this person who is not yet enlightened, who has not realized I am Brahman, who has not yet realized Isha Vasya Madhamsarva that there is one non-dual reality and I am that, not yet realized.
[SPEAKER_01]: But this person is a devout person, is an ethical person, and has led a life of Vedic ritualism and meditation.
[SPEAKER_01]: Now, this one praise at the point of death, this one praise.
[SPEAKER_01]: Remember what is the destiny of such a one.
[SPEAKER_01]: Then light and one will not travel.
[SPEAKER_01]: Then light and one does not go and has no way to go.
[SPEAKER_01]: Then light and one realizes, I am the reality of this entire universe.
[SPEAKER_01]: I am all that there exists.
[SPEAKER_01]: Where will, where will, where will you go?
[SPEAKER_01]: But the unenlightened one still identifies with this individuality.
[SPEAKER_01]: And so when the physical body dies, individual soul, the subtle body, causal body, will travel.
[SPEAKER_01]: Where will this one travel?
[SPEAKER_01]: Something wonderful.
[SPEAKER_01]: It goes to the highest heaven, brum haloka.
[SPEAKER_01]: Now, at the point of death, this is the next four months from 15 to 18, they are wonderful prayers, sublime prayers, prayers to God for the attainment of, you know, let me die and go to the presence of God and live forever in this Brahma logo.
[SPEAKER_01]: Just one little technical point.
[SPEAKER_01]: if a person still has desires at that point, that person will be reborn again into this world.
[SPEAKER_01]: Of course, there's a very advanced spiritual secret.
[SPEAKER_01]: If a person has no more desires, finally, at the point of Brahma-Loka, that person will get knowledge there by the grace of God, the knowledge that I am Brahma, and we'll attain liberation from there.
[SPEAKER_01]: We'll not come back into this some sort anymore.
[SPEAKER_01]: Holy Mother Marshal of the in one place, she says, to a monk who had asked a question about liberation, she says that my child, if you become desirless, entirely desirless, you will attain liberation right at this moment, right here, right now, same thing.
[SPEAKER_01]: The 15th mantra I am going to chant it and then read the translation.
[SPEAKER_01]: He runs my napa trena, sattya sya pihitam mukham tattumpu shan apabrinu, sattya dharma yadreshstaye, the face of truth, which is Brahman in the solar orb, is concealed by a golden vessel.
[SPEAKER_01]: Do thou O sun open it so as to be seen by me who am by nature truthful or am the performer of the rightful duties?
[SPEAKER_01]: All right.
[SPEAKER_01]: Basically what he is saying is very poetic.
[SPEAKER_01]: The gateway to the truth, or the face of God, or poetically speaking, or more technically the gateway to my goal, is covered by the blazing light of the solar disk, the sun.
[SPEAKER_01]: So, that's my gateway, that's the portal to the truth, it's covered there.
[SPEAKER_01]: All Lord is praying to the deity, the sun, remove this blazing light, withdraw your rays, this light and heat, so that I may see the face of truth, I may see the face of God.
[SPEAKER_01]: The face of truth, Brahman in the solar earth, so what is going on here?
[SPEAKER_01]: The central character here, which is Hiran Niergarpa.
[SPEAKER_01]: We know God is understood in three levels in the Upanishads.
[SPEAKER_01]: Ishwara Hiran Niergarpa, Virat, just as think of it this way.
[SPEAKER_01]: Just as we have these three levels, I, this being.
[SPEAKER_01]: I have a physical body here.
[SPEAKER_01]: This is a physical body.
[SPEAKER_01]: Each of us have this.
[SPEAKER_01]: and we have a subtle body, thoughts, feelings, emotions, our inner, the mind and the intellect, the memory, which is our inner being, our subtle body.
[SPEAKER_01]: You can even call it one of the meanings of the English word soul.
[SPEAKER_01]: When you say is a good soul, what are you referring to?
[SPEAKER_01]: You are referring to the personality of the person.
[SPEAKER_01]: So, the inner character, the mind.
[SPEAKER_01]: So, that is our subtle body, we have a subtle body and then there is something called the causal body beyond the physical body in the subtle body, something that for example, what we experience when we do not experience the physical body, we do not experience a subtle body in deep sleep, seems like blankness but it is a seed state that is called the causal body.
[SPEAKER_01]: Now, at the cosmic level, this also holds true, pure consciousness, brahman.
[SPEAKER_01]: associated with the entire physical universe is called with all living beings with the bodies of all living beings and indeed the entire physical universe also is called Virat the vast.
[SPEAKER_01]: So this, you see, then are we seeing the vast right now?
[SPEAKER_01]: Not quite.
[SPEAKER_01]: We are seeing the parts of the physical universe.
[SPEAKER_01]: We are seeing a few physical living beings.
[SPEAKER_01]: But to see the virat, you would have to see all of it together.
[SPEAKER_01]: And I am the consciousness behind it.
[SPEAKER_01]: This is what Arjuna sees in the 11 chapter of the Bhagavad-gita.
[SPEAKER_01]: It is so tremendously overcome, which is called the Vishwaru Pradeshana.
[SPEAKER_01]: The view of the cosmic form of God.
[SPEAKER_01]: So, this is the, this is one reading of God, the most evident, virat.
[SPEAKER_01]: Then there is one, there is something subtler.
[SPEAKER_01]: All our subtle bodies taken together, all the subtle bodies of all living beings taken together, including the gods, all these powers, inner subtler powers taken together, associated with pure consciousness.
[SPEAKER_01]: This is called Hiran Nya Garpa, bit like our inner being, our mind, bit like our experience
[SPEAKER_01]: and just the causal body, just the seed state associated with pure consciousness is called Ishwar.
[SPEAKER_01]: So, God is understood in three levels, just like we understand sea ourselves at three levels.
[SPEAKER_01]: What we see ourselves right now, in the physical level where we have a physical body, and a subtle body, and a causal body, and the sea ourselves in dream state where we do not experience a physical body or the physical world, but we have a world of the mind.
[SPEAKER_01]: and then we have a causal state deep sleep.
[SPEAKER_01]: Similarly pure consciousness or God with the causal body is called Ishwara with the causal body and the cosmic subtle body is called Hiranya Garba and with the cosmic physical body that is the universe, the cosmos, subtle body and the causal body is called Virat.
[SPEAKER_01]: Now, here, why all of this is to say, the worship which is being done here is of Hiranya Garba.
[SPEAKER_01]: It relates to Mantras 13, 14, 11, 12, 13, 14, they are all worship of Hiranya Garba.
[SPEAKER_01]: That is the deity worshiped in the Vedas.
[SPEAKER_01]: So that's the most powerful deity if you think about it that way.
[SPEAKER_01]: It is all the powers and all the minds and all the inner, it's like basically the soul of this universe.
[SPEAKER_01]: So, that is worshiped.
[SPEAKER_01]: Now, at the point of death, this devout person, this very spiritual, very ethical, wonderful person.
[SPEAKER_01]: He prays to Hirann Yagarva.
[SPEAKER_01]: One more thing to be noted here, it's all Vedic, Karmakha and Aricholism, is that Hirann Yagarva is associated with the
[SPEAKER_01]: Because although Hiran Nagarby is the totality of all the powers in this universe, in order to focus, in order to worship, in order to pray, you need a place, a locust.
[SPEAKER_01]: And so the Sun, the Renegarbi is certainly present in the Sun as consciousness associated with the physical form of the Sun, but not just in the Sun, Renegarbi is present everywhere in the universe, but you worship or pray to Renegarbi and visualize it as the Sun, the entirety of Renegarbi, but you worship it there in the form of the Sun.
[SPEAKER_01]: It might be little difficult to grasp, but think about what modern Hindus do.
[SPEAKER_01]: who is the mother of the universe, who is present everywhere, who is omnipotent, omniscient, omnipresent, but you worship her as Durga, and you worship her in the image which is created in one place, in one image, in a particular form, though you know her to be everything at all, in the entire manifested universe.
[SPEAKER_01]: So, this is something new for us, the Hindus for the last few new means to 3,000 years.
[SPEAKER_01]: But before that, the way they can Hindus would do the same thing.
[SPEAKER_01]: But imagine, instead of using a clay image or a stone image or a metal image, imagine using the sun as the image of God.
[SPEAKER_01]: So, that is the, it is a magnificent conception, actually it is an extraordinary conception, the sun.
[SPEAKER_01]: Where is this devout person going?
[SPEAKER_01]: This devout person is going to the highest heaven called drum haloka.
[SPEAKER_01]: And there is a particular path by which this, the soul after death, this subtle body will go, transmigrate.
[SPEAKER_01]: And this path is called shukla-gati, that means the white path or the bright path.
[SPEAKER_01]: In contrast to the other path which is called the dark path, the dark path or Krishna-gati is for those who will go to some lower heaven and then be reborn again.
[SPEAKER_01]: pitry loaker, the heaven of the ancestors, and they will again be reborn again.
[SPEAKER_01]: It will come back to this word.
[SPEAKER_01]: But this one will not be like that.
[SPEAKER_01]: This one goes straight up to the highest heaven by the bright path.
[SPEAKER_01]: Now, the bright path in this Vedic cosmogany, the bright path goes through the portal, the sun.
[SPEAKER_01]: Now, he says, the sun, I do not see the sun, I do not see the face of God, I do not see the prayer, the prayer is that, what I see is this blazing light, it is scorching light which I see.
[SPEAKER_01]: So now he prays to the sun, that please withdraw your blazing light, these rays so that I can see my path through you to the highest heaven.
[SPEAKER_01]: So this is the complicated background to this prayer.
[SPEAKER_01]: He runs my napathra in a satyasiya, pihitam mukham, satyah here means literally satyah means truth, here satyah means herenya garbha.
[SPEAKER_01]: So the path to herenya garbha, where is the herenya garbha everywhere, but the heaven of herenya garbha is Brahma-loka.
[SPEAKER_01]: So the path to Brahma-loka which is my destiny, it is now covered.
[SPEAKER_01]: It is covered by the
[SPEAKER_01]: Blazing, Hiran Mayam is golden, Shankaracharya has explained, it is light precaution by the blazing light of the sun, the physical light, it is obscuring my path to the highest heaven.
[SPEAKER_01]: Now, what do I am, what am I praying for?
[SPEAKER_01]: O sun, and here it is, the address is
[SPEAKER_01]: Potion literally means the nourisher because the sun nourishes all life here on earth.
[SPEAKER_01]: So, O nourisher, O sun God, he says, Tuttum apabranu withdraw, remove, why Satyadharma, Yagrishta, to me, who has dedicated to truth, one meaning, or Satyadharma means the one who has worshiped Hirann Nagarba.
[SPEAKER_01]: Remember, Satyadharma is an name for Hirann Nagarba.
[SPEAKER_01]: The one who was worshiped here in Nagarbo all my life, so I deserved this, this is my result.
[SPEAKER_01]: I will go to the highest heaven.
[SPEAKER_01]: So let me see this path clearly.
[SPEAKER_01]: Please now withdraw the blazing rays.
[SPEAKER_01]: It is very poetic way.
[SPEAKER_01]: This is the soul on the way to, on the radiant path to heaven.
[SPEAKER_01]: This imagery, this icons, this kind of language is archaic for us, but I hope we can see basically three stick religions say this.
[SPEAKER_01]: These three religions, you say God, heaven, after death, you go to heaven, whether it is Judaism, Christianity, Islam, or Vaishnavism, or Shaktism, all of these religions which believe in God and heaven, basically this is what they say, that after death, the truly pires devout saintly souls, they will go to heaven.
[SPEAKER_01]: And so they ascends to heaven on this radiant path.
[SPEAKER_01]: That's it.
[SPEAKER_01]: This is the meaning of the first verse of the prayer.
[SPEAKER_01]: Let us just see what Shankaracharya says has to say here in his commentary.
[SPEAKER_01]: Oh, by the way, there is another meaning to this, which can be a straightforward Vedantic meaning.
[SPEAKER_01]: The golden disc of the sun is this world.
[SPEAKER_01]: It's this world of Maya.
[SPEAKER_01]: The face of truth is hidden by sights and sounds and smell and taste and touch.
[SPEAKER_01]: These are the blazing rays of Maya, the golden light which obscures the face of truth.
[SPEAKER_01]: The face of God is hidden by the samsara by this world.
[SPEAKER_01]: So I am praying to the Lord, praying to the Divine Mother.
[SPEAKER_01]: Please remove this radiant.
[SPEAKER_01]: This is radiant blazing light.
[SPEAKER_01]: We are absorbed in it.
[SPEAKER_01]: Please remove this.
[SPEAKER_01]: Please withdraw it.
[SPEAKER_01]: Show me your true face.
[SPEAKER_01]: the face of God.
[SPEAKER_01]: Why?
[SPEAKER_01]: Subture her Maya, which I have been dedicated to truth all my life.
[SPEAKER_01]: I have, I am a true spiritual seeker.
[SPEAKER_01]: I have led a devout and pious life.
[SPEAKER_01]: Now, let me see the face of God.
[SPEAKER_01]: We draw the rays of Maya.
[SPEAKER_01]: This is a Vedantic interpretation, not chancaras interpretation, but it's, you can apply it that way.
[SPEAKER_01]: What Shankara says here is,
[SPEAKER_01]: Jothi, Jothi, my amitate, he didn't have golden means, light, pervaded by light, basically the sunlight.
[SPEAKER_01]: Tainapatre neva, apilhanapute neva.
[SPEAKER_01]: Satyaseva aditya mandalasthasya Brahmano api hitamachha hitam mukham dwaram.
[SPEAKER_01]: Here he says mukham is the door, door to what, door to the highest heaven.
[SPEAKER_01]: The door to the highest heaven, the path by which this devout soul will go, reach Brahmanloka, it is obscured by this blazing light.
[SPEAKER_01]: I am more poetically, I am rendering moqam as face, the face of god, but technically however, what is going on here is the soul on its journey to the highest heaven.
[SPEAKER_01]: What else do I need to stay here?
[SPEAKER_01]: All right.
[SPEAKER_01]: Dhrishtaya to see the door means here Shankaracharya says, Dhrishtaya upalabhaya to realize or to attain to that highest heaven.
[SPEAKER_01]: I will attain to that highest heaven, remove the blazing light of the sun.
[SPEAKER_01]: And this prayer continues in the next mantra.
[SPEAKER_01]: We go to mantra number 16.
[SPEAKER_01]: Bhushan, Nekar, Shayyama, Surya, Prajapatiya, Vyuhar, Ashmeen, Samu, Hatejo, Yattirupam, Kalyanatamam, Tattepashyami, Yosa, Vasopurusha, Sohammasmi,
[SPEAKER_01]: O thou who are the nourisher, the solitary traveler, the controller, the acquireer, the son of Prajapati, do remove thy rays, do gather up thy dazzling light, I shall behold thy thy grace, that form of time which is most benign, I am that very person that is yonder in the sun.
[SPEAKER_01]: All right, very beautiful here.
[SPEAKER_01]: What does it mean?
[SPEAKER_01]: Surya, we guard with the name and form of the sun, God which is being worshipped in the sun, Hirann Nagarva worshiped in the sun.
[SPEAKER_01]: So, pollution, one name, the one which nourishes all life on earth.
[SPEAKER_01]: So, sun is the nourisher.
[SPEAKER_01]: Eikarshi, Eikarshi means a beautiful name, solitary traveler.
[SPEAKER_01]: The sun travels a planet's travel in a group and the stars are also under grouped in constellations, but the sun in the ancient cosmology, you see it travels alone in its solitary splendor.
[SPEAKER_01]: So, the solitary traveler, A Karshi, the one which moves by itself, one which travels by in solitude, the solitary traveler, the third name is Yamaha, the one which
[SPEAKER_01]: controls everything so all activity life even the weather on earth think about it more and more we learn about the sun and its effects it controls so much by its very presence and that's also symbolic of god controlling everything he read in a group of controls everything in this universe so yama yama means the controller
[SPEAKER_01]: Now this sun god, the Suryodh Devata is said to be the child of the Hirani Nagarbar Prajapati, Brahma.
[SPEAKER_01]: So that's why Prajapati, it's Prajapati, the child of the Sun of Prajapati.
[SPEAKER_01]: So the sun is S-U-N and S-O-N also, S-O-N of Prajapati.
[SPEAKER_01]: So these are the five names, U-S-N, Ekarshi, Yama, Surya, Prajapati.
[SPEAKER_01]: O'Pushan, O'Akarshi, O'Yama, O'Surya, O'Praya, Paktya, Vyuhar Ashmeen, withdraw your rays, blazing rays, Samuhatejya, you turned down that heat, the blaze, the heat, so the heat and light, the sun, so withdraw that, so that I may travel through you to the highest heaven.
[SPEAKER_01]: You take Rupam, Kalyanatamam, show me your most benign form.
[SPEAKER_01]: Not this outer form of the physical sun, but the form of Hiranya Garpa.
[SPEAKER_01]: That day, Pashyama, because I would like to see that.
[SPEAKER_01]: I would like to see your benign face.
[SPEAKER_01]: And then, a very interesting statement.
[SPEAKER_01]: Yosa was O Purushas, O Hamasme.
[SPEAKER_01]: That being who is in the sun and the being who is here.
[SPEAKER_01]: That's me.
[SPEAKER_01]: We are one.
[SPEAKER_01]: you there, and I here, Shankaracharya says, I am not begging like a servant, I am not begging like a beggar, rather I am praying for what is due to me, because you and I are one.
[SPEAKER_01]: that divinity which is there in the sun, who is there in the sun, is Hiranya Garpa, which is I don't which is being worshipped in the sun, and who is here, it's me, it's it is I, the person who has practiced these Vedic rituals and the meditations and has led up good and pious life, we are one, so hummus me, the individual and the cosmic are one.
[SPEAKER_01]: Now, here
[SPEAKER_01]: one may ask this question, that doesn't this sound like a Mahavakya?
[SPEAKER_01]: That to Omasi, Aham Brahm has me, Aham Aapma Brahm, this very self is Brahman.
[SPEAKER_01]: And if you say, Yosav, Sopurusha, Soham has me, that being which is in the sun, and that being which is in me, the individual and the cosmic, we are one reality.
[SPEAKER_01]: So it sounds like a Vedantic realization, that I am that.
[SPEAKER_01]: you see what can come to a Vedantic students mind, if you hear this, that one which is in here and that one which is there, we are one and the same, but it's not so.
[SPEAKER_01]: Shankaracharya, I mean, it could have been a wonderful Vedantic statement, that which is the reality of the cosmos and that which is the reality within me, we are the one and the same reality.
[SPEAKER_01]: But Shankaracharya has painted himself into a corner, he can't say that now because this is not part of the way of knowledge, this is a path of the way of action and meditation.
[SPEAKER_01]: So here we are not talking about identity or realization that I am Brahma.
[SPEAKER_01]: Ahangraho-pasana is one of the ways of worshipping the deity is to worship the deity here in yourself.
[SPEAKER_01]: So, I am that this is a form of worship.
[SPEAKER_01]: So, instead of worshipping in the shiva linga or in the Vedic fire altar or in the idindasana, you say it is this here and I feel the presence of the divinity here and my body is divinized, my prana, my mind is all divinized and it not me but thou you are here and I worship God in that form.
[SPEAKER_01]: This is called Angra Hopasana and in the Hindu Pooja, the modern Hindu Pooja, you will
[SPEAKER_01]: When we worship the deity, Sri Ramakrishna Devataya Prana, Ihap Prana, the prana of Sri Ramakrishna.
[SPEAKER_01]: When we do the worship of Sri Ramakrishna, he is here in the worshipers body, this prana.
[SPEAKER_01]: Sri Ramakrishna Devataya, Ji Vaya has theta her.
[SPEAKER_01]: We chant these mantras, the sentient being, which is Sri Ramakrishna, is established here.
[SPEAKER_01]: Sri Ramakrishna Devataya, Sarvindriyani, all the sense organs, motor organs of Sri Ramakrishna are here in this body.
[SPEAKER_01]: So, this body is now been divinized and I am worshipping the divinity here in this body.
[SPEAKER_01]: This is what's going on there.
[SPEAKER_01]: He is invoking the presence of Hiranya Karpa not only in the sun, but also in one's own body here in this being in the worshipper, the one who is worshipping here.
[SPEAKER_01]: So this is angra, how pass an hour?
[SPEAKER_01]: How is the difference from Vedantic knowledge?
[SPEAKER_01]: Well, this is worship and knowledge are different.
[SPEAKER_01]: Varship is what is Shankaracharya called bhava.
[SPEAKER_01]: Bhava means something that is generated.
[SPEAKER_01]: So I varship, I visualized Shiva in my heart.
[SPEAKER_01]: Now, Shankaracharya says, you may not worship, you may not worship,
[SPEAKER_01]: Or you may visualize Shiva, you may visualize Devi, you may visualize whatever deity you want.
[SPEAKER_01]: It is up to you.
[SPEAKER_01]: It's something that the worshipper does out of one's own agency.
[SPEAKER_01]: That's very different from knowledge.
[SPEAKER_01]: Knowledge is revealed by sources of knowledge, by epistemic sources.
[SPEAKER_01]: I open my eyes and I see this book.
[SPEAKER_01]: Now I'm not imagining it.
[SPEAKER_01]: I have no choice but to see this book.
[SPEAKER_01]: My eyes will reveal the presence of this book, this is knowledge.
[SPEAKER_01]: So Vedantic knowledge shows me, I am Brahman, not imagining myself as Brahman, not claiming myself as Brahman, not visualizing myself, not suggesting that I am Brahman.
[SPEAKER_01]: So when I visualise, when I believe, when I practice, that is worship.
[SPEAKER_01]: and that is exercising my mind and imagination all of that.
[SPEAKER_01]: Remember the interesting thing is the moment you stop that worship, it's gone.
[SPEAKER_01]: It's like a spring, you put down and get up, it springs back up again.
[SPEAKER_01]: So, but knowledge is not like that.
[SPEAKER_01]: So, you know, so I know I'm serve up here, and even when I'm not thinking about it, the knowledge is there that I am serve up here, and that's my reality.
[SPEAKER_01]: Knowledge and reality, they go together.
[SPEAKER_01]: So Vedantic knowledge, I am Brahman, is entirely different, is very different from this practice of, I see myself in identity with, I visualize myself, I believe myself, I worship myself in oneness.
[SPEAKER_01]: That's a worship, still it's a worship.
[SPEAKER_01]: So this person is still not enlightened, of course, a very advanced spiritual seeker.
[SPEAKER_01]: Anyway, so this is the mantra.
[SPEAKER_01]: Now let's look at the mantra and Shankar has come into
[SPEAKER_01]: Ravi is the well-known name for Sun, the S.U.N.
[SPEAKER_01]: Sun.
[SPEAKER_01]: So he says, what is being referred to by Pushyan is the Sun.
[SPEAKER_01]: Why is it called Pushyan because it nourishes the word Pushyan means the nourisher?
[SPEAKER_01]: Um, A.K.
[SPEAKER_01]: A.R.
[SPEAKER_01]: Rishati Ghatjati, A.K.R.
[SPEAKER_01]: Shehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehe
[SPEAKER_01]: That has a reverse, just one Yamana, Yamaha, because it controls everything on this planet.
[SPEAKER_01]: So the sun is the controller and he ran a garb by indeed controls everything in this universe.
[SPEAKER_01]: So Yamaha, the controller.
[SPEAKER_01]: And he says, Suryaha gives an explanation of what is Suryaha, basically it means the sun.
[SPEAKER_01]: the child of Prajapati, who is the child of Prajapati, the Sanghaad.
[SPEAKER_01]: Viva Vigamaya Rasmin Swam, please withdraw your blazing rays.
[SPEAKER_01]: Samuva, ekikura, upa Sanghara, teja, tapakam, jothi, the blazing light, which is the heat, withdraw that heat also.
[SPEAKER_01]: We are one, Nathu, Bhitya Bhattya Bhattya, I am not praying like a servant or a beggar, I am praying like in one-ness with you, I see my one-ness with you, and it gives an explanation of what is meant by Purusha, Purishayanath, that consciousness which is relaxing,
[SPEAKER_01]: They are all called pollution because your consciousness is embodied here.
[SPEAKER_01]: Purishaya, the Adliteral, it means the one who is relaxing in the, not on the couch, but in this city, which city, which city with this, this body, which is the city, the one who relaxes within, who is dwelling within and therefore, that consciousness is called pollution.
[SPEAKER_01]: that which fills the universe with life and intelligence, prana but diathmana, jadath samastamati.
[SPEAKER_01]: So, which fills the universe with life and consciousness, that another name for that is Purusha.
[SPEAKER_01]: And Purnam, that which fills,
[SPEAKER_01]: is also called pollution.
[SPEAKER_01]: So, for because of these many reasons it is called pollution.
[SPEAKER_01]: So, this is the prayer.
[SPEAKER_01]: Who's prayer?
[SPEAKER_01]: Not the one who is the enlightened one.
[SPEAKER_01]: The enlightened one does not pray this way.
[SPEAKER_01]: The enlightened one is already as found release has become one with the universe.
[SPEAKER_01]: And now, as long as the body lasts, will be a G1 Mukta.
[SPEAKER_01]: I mean the body drops away, will attain, will, we say attain to video Mukta, the body less liberation.
[SPEAKER_01]: but basically remains as the infinite Brahman, as that isha, pervading the entire universe.
[SPEAKER_01]: So, here it is the devout one, I just want to say here that it is relevant, it is not irrelevant.
[SPEAKER_01]: Because one might say this is all archaic, this is first of all even Hindus today we do not worship in this way, we do not do these sun meditation, I mean in one way we do those who do the sunday have one than I know, but not in this way, this opassana of hernia garbha in the sun and these elaborate fire rituals, thermo or less gone.
[SPEAKER_01]: We have replaced them with our Pujas, in the Pujas, Ganesha, Durga, of Shiva, of the Pujas, the worship and devotion to the Avatars, Rama and Krishna and so on.
[SPEAKER_01]: However, the principle remains the same.
[SPEAKER_01]: The idea that there is a highest heaven in which dwells the divinity of God and to which the soul can go after death and then from which one attains final liberation.
[SPEAKER_01]: All those ideas are still there in Hinduism and in principle basically in principle we will find them in all the theistic religions.
[SPEAKER_01]: the idea of God, heaven and the pious soul going to heaven after death, it is just that these descriptions are very, very ancient and so the language and the way of thinking is a little arcake for us.
[SPEAKER_01]: There are two more mantras, very beautiful but I will not go into them now and I will complete the Upanishad in one more class.
[SPEAKER_01]: So, let us go into
[SPEAKER_01]: discussions and questions answered.
[SPEAKER_01]: Kieran is asking, is so hummus me same as sarupya?
[SPEAKER_01]: So hummus me, this one is a meditation.
[SPEAKER_01]: It's a practice which the devour person is doing.
[SPEAKER_01]: It's called a hangra-hopasana to put the deity in this body and mind to think that I am that.
[SPEAKER_01]: It's to think.
[SPEAKER_01]: It's to worship.
[SPEAKER_01]: It's a...
[SPEAKER_01]: I am not here, Darwin or here.
[SPEAKER_01]: It's a divinized body.
[SPEAKER_01]: It's like a temple now and God alone dwells here.
[SPEAKER_01]: I am that one or one in the same.
[SPEAKER_01]: But it's a way of worshiping.
[SPEAKER_01]: It's a way of prayer.
[SPEAKER_01]: It's a way of visualization.
[SPEAKER_01]: It's not the realization that I am there.
[SPEAKER_01]: Now, the sarupy of which you are talking about is a form of moxia or liberation in which the it is a dualistic form, it is a it is come it is part of the bhakti tradition, sarupy as Ayudhya, sarokya and samipyam.
[SPEAKER_01]: So, what happens how do you get liberation after death if you are devoted to God, not in the Vedantic path of realizing I am that.
[SPEAKER_01]: So, you will go to heaven, why couldn't you know, Kailash or wherever it is, and then you remain in the presence of God.
[SPEAKER_01]: If you remain in the presence of God, still maintaining a distinction, this is called samipya in close proximity to the divinity.
[SPEAKER_01]: If you remain in the same heaven, but a little further away, not
[SPEAKER_01]: in the neighborhood, let's say, in generally, then it's called salokia in the same realm.
[SPEAKER_01]: So, if someone goes to Brammalok and stays there, does not come back to this world, that would be salokia.
[SPEAKER_01]: Liberation in the same realm, same heaven, same luka.
[SPEAKER_01]: However, there are even more proximity, when you come close to God and attain to the form of God.
[SPEAKER_01]: There is no distinction between your form and the form of God in heaven, which is called sarupya, that is same form.
[SPEAKER_01]: And sarupya is even closer, you feel one with the divinity or you become one with the divinity.
[SPEAKER_01]: All of these are devotional states where your sense of closeness, proximity to the beloved Lord, it becomes closer and closer and closer and your distinction between yourself and the Lord begins to disappear.
[SPEAKER_01]: Still, it is not the other particularization of the impersonal consciousness.
[SPEAKER_01]: Amirah has got a couple of questions.
[SPEAKER_01]: Maya has described his Anir Vachanya and his appearance does not have an ultimate white correct.
[SPEAKER_01]: A dualistic tradition said that this does not truly explain why Maya, where the explain it as the power of Ishwara.
[SPEAKER_01]: How do I correctly understand, a great explanation for Maya without it sounding like an evasion?
[SPEAKER_01]: Yes, it sounds like an evasion.
[SPEAKER_01]: Because it's clearly stated to be paradoxical, but the paradoxicality is not because we don't know, or we are trying to evade it.
[SPEAKER_01]: That's the very nature of my way.
[SPEAKER_01]: We do know.
[SPEAKER_01]: That's why we are saying it's paradoxical.
[SPEAKER_01]: To say it is the power of Ishwarra makes Ishwar god ultimately qualified and that cannot be the final reality.
[SPEAKER_01]: It's still a personal reality, something beyond that.
[SPEAKER_01]: Ishwarra with the power of Maya is
[SPEAKER_01]: and Maya there has no separate status, not even as a power.
[SPEAKER_01]: If you take Maya as a power, then it becomes a qualified Brahman, Brahman qualified by the power of Maya or characterized by the power of Maya.
[SPEAKER_01]: So, the evasion, it is not really an evasion, it is a real understanding of this nature of Maya.
[SPEAKER_01]: See, when you talk about Heisenberg's uncertainty principle, there does not mean that the physicist is Heisenberg or the physicists are uncertain about it.
[SPEAKER_01]: No, no, no.
[SPEAKER_01]: They are very certain about it.
[SPEAKER_01]: They have understood the thing and the uncertainty is the very nature of that principle.
[SPEAKER_01]: or when Einstein says relativity.
[SPEAKER_01]: So relativity means it's not that Einstein is vague about it or it's all relative.
[SPEAKER_01]: No, no.
[SPEAKER_01]: It's a very precise formulation.
[SPEAKER_01]: It's a very clear understanding of the principle of relativity or godals incompleteness.
[SPEAKER_01]: It doesn't mean godals understanding if incomplete.
[SPEAKER_01]: Not at all.
[SPEAKER_01]: It means actually it's a deeper understanding.
[SPEAKER_01]: Incompleteness, relativity, uncertainty, these are actually a deeper.
[SPEAKER_01]: It's not that science failed.
[SPEAKER_01]: Science
[SPEAKER_01]: So, the nature of Maya as understood by Advaita is a deeper clearer and more complete understanding and that is why it is unearthed about Janiyah.
[SPEAKER_01]: Anilva Janiyah, not in the sense that we cannot say what it is, no, we can say it very precisely that it cannot be classified as existence or non-existence, such a sub-beam unearthed Janiyah.
[SPEAKER_01]: And that is the precise classification.
[SPEAKER_01]: about such as, why couldn't a Golaka consider permanent locus where liberated individuals go to with spiritual bodies or thus this also need to be transcended.
[SPEAKER_01]: It doesn't need to be transcended.
[SPEAKER_01]: The dualistic ideas that there is an eternal heaven, this why couldn't a Goloka, they are all what is called in Vedanta Brahma-Loka, it is exactly what we are talking about here.
[SPEAKER_01]: This Brahman-local, this person who is going to Brahman-local, who has not attained full realization that I am Brahman, who is on this final spiritual journey, the highest spiritual journey, basically going to heaven.
[SPEAKER_01]: You can accept all of that Vedanta accepts all of this, just says that this is not the final realization.
[SPEAKER_01]: Does one have to transcend this?
[SPEAKER_01]: But if one goes to this heaven, it is freedom.
[SPEAKER_01]: See, both from a Advaitic perspective and a dualistic perspective also.
[SPEAKER_01]: So, what will Advaitin say?
[SPEAKER_01]: If you go to Brahmaloka and you have no more desires, you are truly a genuine spiritual person, you will attain freedom there because you will realize that you are Brahmal.
[SPEAKER_01]: And so, in either case, from a dualistic perspective and non-dolistic perspective, there is no return from that, no being trapped in some sorrow after that.
[SPEAKER_01]: So, you are free.
[SPEAKER_01]: If freedom is defined as freedom from the cycle of birth and death, both on the dualistic explanation and on the athletic explanation, you are free.
[SPEAKER_01]: Does this have to be transcended?
[SPEAKER_01]: And I want to remain eternally in the presence of my beloved Krishna.
[SPEAKER_01]: I don't want to become one with Krishna.
[SPEAKER_01]: I don't want Krishna to disappear and meet to disappear and one impersonal, very boring existence consciousness bliss to be there.
[SPEAKER_01]: No.
[SPEAKER_01]: So I just want my beautiful Krishna, and I want to be in the presence of Krishna forever and ever and ever.
[SPEAKER_01]: At the very end, so Srinambh Krishna says that's perfectly all right.
[SPEAKER_01]: Although it will also, it's perfectly or it will say with little smiley little in mature and you will quickly change your mind very soon when once you are there, but it doesn't matter.
[SPEAKER_01]: If you want to think that's great, after all that's a very high thing, a very high and noble thing.
[SPEAKER_01]: What's wrong with that?
[SPEAKER_01]: Sri Ramakrishna says that the heavens are there, he gives an example of ice water freezing into ice and then the sun rises, the ice melts back into water.
[SPEAKER_01]: So, the freezing of water into ice is the formless Brahman becoming the god with form and name because of devotion.
[SPEAKER_01]: But when the son of knowledge arises, the form melts up into the formless Brahman.
[SPEAKER_01]: But then he adds that there are regions of eternal ice, Antarctica, Arctic, where it doesn't melt at least pre-global warming, it doesn't melt.
[SPEAKER_01]: And so, they can always be ice,
[SPEAKER_01]: wants to eternally taste sugar.
[SPEAKER_01]: So why not?
[SPEAKER_01]: Why not?
[SPEAKER_01]: The deeper meaning of this often missed, a Dwight and Dwight are not on the same plane.
[SPEAKER_01]: A Dwight is saying that even when the movie is playing, it's still a movie screen and the movie is just a movie.
[SPEAKER_01]: So if you play the movie of an eternal heaven,
[SPEAKER_01]: So if you have a movie playing and if you have no movie playing, the screen is just the screen.
[SPEAKER_01]: If you have a movie playing, nothing has really happened to the screen, it's an appearance.
[SPEAKER_01]: If you want to continuously play it on the loop that I'm in heaven, I'm in heaven.
[SPEAKER_01]: Go ahead, knock yourself out, Advaita will say, the integrity of the screen, movie screen is not hampered there by even the least.
[SPEAKER_01]: The Nedguna Brahman is actually, in one sense, all that there is.
[SPEAKER_01]: In fact, right now, why only the highest heaven?
[SPEAKER_01]: Right now, in some sorrow on earth here.
[SPEAKER_01]: Adwaita Radhant will insist, the only the Nidhgun of Rangan really speaking, the only thing which is really real is the Nidhgun of Rangan right now, there is nothing else beyond that.
[SPEAKER_01]: So, the Adwaiti cancer to this, are they considered permanent locus, you can think of it as permanent appearances.
[SPEAKER_01]: Advaita will say, let alone being permanent, they didn't begin to exist anyway, at an nope and any point.
[SPEAKER_01]: So, they can permanently appear, the reality belongs to the good of Brahman alone.
[SPEAKER_01]: Abhisit says, is there any literature, which compares to teachings of Bhagavad Gita and different interpretations of Ishopanishad?
[SPEAKER_01]: I think Orobin to does some work on this, but I haven't read enough to say anything differently.
[SPEAKER_01]: Would Srikrishna agree with Srik Shankar as Swami's interpretation or given third one?
[SPEAKER_01]: No, what Srikrishna does is the Bhagavad Gita, Upanishads, they are at the source and the interpretations come after that.
[SPEAKER_01]: So all the interpretations or interpretations of the Upanishads or the Gita, those Upanishads or the Gita are capacious enough to support all these interpretations.
[SPEAKER_01]: So, they are, it is not that they are vague, they require further interpretation to make them meaning clear, no.
[SPEAKER_01]: The exact statement of the truth is found in the open nations in the Bhagavad-gita, but to make it more amenable to our logical mind, we want a clear story, we want a logical
[SPEAKER_01]: And they are, I think, Advaita is sort of its triumphant.
[SPEAKER_01]: The others are more or less theological.
[SPEAKER_01]: Purely philosophical, I think, Advaita would take the good claim to be that one.
[SPEAKER_01]: Jayjar is to Shaita Raqma.
[SPEAKER_01]: Is it referring to Angra Hupasana?
[SPEAKER_01]: No.
[SPEAKER_01]: Jayjar is to Shaita Raqma.
[SPEAKER_01]: It is referring to the realization that G1 Brahman of the same thing.
[SPEAKER_01]: It's the highest Vedantic realization.
[SPEAKER_01]: Raj is saying it's a difference between herenegarba or Vedas in herenegarba formulation of Vedanta.
[SPEAKER_01]: No, it's the same thing, subtle body of Ishwara, subtle body of Ishwara, Ishwara at the subtle level.
[SPEAKER_01]: For one thing, herenegarba is not the subtle body of Ishwara.
[SPEAKER_01]: This is one thing one must be careful about.
[SPEAKER_01]: Herenegarba is consciousness plus the subtle body, just like the policeman is not the uniform.
[SPEAKER_01]: The policeman is the guy wearing the uniform of the policeman.
[SPEAKER_01]: you, in your dream state, you are not the mind, you are consciousness plus the dreaming mind.
[SPEAKER_01]: Similarly, here in the characterized pure consciousness, it is good of a hormonal role, with the overlay of the causal body and the subtle body.
[SPEAKER_01]: That is here in the global, not the body itself.
[SPEAKER_01]: Hello, what he says, can I ask you a question about Maya and how current my effect?
[SPEAKER_01]: So, you have to formulate the question about clearly.
[SPEAKER_01]: Priya says, could there be three levels of God be interpreted, waking, dreaming, and deep sleep?
[SPEAKER_01]: So, it is that G was exactly, that is what I said.
[SPEAKER_01]: And the three levels of God, the physical, the subtle and the causal, is exactly like our physical body, subtle body and causal body, but ours is tiny is individual for God, it is cosmic.
[SPEAKER_01]: and the experiences we have in the waking, in the dreaming and in the deep sleep.
[SPEAKER_01]: That's the paradigm.
[SPEAKER_01]: Paruthe's in near-death experiences.
[SPEAKER_01]: One sees a blazing white light.
[SPEAKER_01]: Is there a glimpse in Brahma-Loka as opposed to the not Krishna-Loka, Krishna-Gathe.
[SPEAKER_01]: Krishna-Gathe is the dark path.
[SPEAKER_01]: So that's the radiant path.
[SPEAKER_01]: Now, anybody who goes to heaven, it goes to the radiant pack.
[SPEAKER_01]: So, many near death experiences, interesting, that they mention it, that they had the experience of a path of light.
[SPEAKER_01]: They also mention the other beings are there waiting for the, and all of these things you find in the open issues.
[SPEAKER_01]: They are beings waiting to take you.
[SPEAKER_01]: So, like Disneyland, you will have guides and, you know, that's not a good comparison.
[SPEAKER_01]: There are so many romance in the so many works, Upanishads, Gita, Vedans, Arathma, both the how to build a consistent, southern practice.
[SPEAKER_01]: Remember, all those from Vedantic perspective, all those books are consistent.
[SPEAKER_01]: Each book tells you the whole story.
[SPEAKER_01]: It's just that they're different ways of approaching.
[SPEAKER_01]: It's not that there are too many you have to pick one.
[SPEAKER_01]: No.
[SPEAKER_01]: all of them are telling you the same story, the all of them are telling you the same truth that you are Brahman and consistent practice always at three levels.
[SPEAKER_01]: At the level of knowledge Vedanta, enquiry, Shravman, Manan, Nidhidhya, which is what we are doing right now, that is one practice, that is the core practice.
[SPEAKER_01]: Then at the level of the mind, meditation,
[SPEAKER_01]: the practices which we do corresponding to this person who was praying that let me go to the highest heaven to Brahma-Loka practices which he has done and at the physical level ritualistic worship then our especially our work of service Karma Yoga.
[SPEAKER_01]: So these three practices
[SPEAKER_01]: knowledge practice, meditation practice and action, that is, worship, whether it is ritualistic worship in the temple or service to sentient beings, feeding the hungry and healing the
[SPEAKER_01]: then Kailash from Dallas, one piece of astravacraverses that essentially endorse bhakti.
[SPEAKER_01]: Oh, I see, yes, which us want to just believe.
[SPEAKER_01]: Shraddhaswata, shraddhaswara, madramohang,
[SPEAKER_01]: 14th chapter.
[SPEAKER_01]: I can give.
[SPEAKER_01]: There are some other verses also.
[SPEAKER_01]: You can interpret them as bhakti.
[SPEAKER_01]: You say this, but what it does there is, it just says this, Advaiti teaching, you are brahman.
[SPEAKER_01]: Instead of say if it is too difficult for me to understand, it is too difficult for me to experience or see for myself, all right, take it on faith, begin by taking it on faith.
[SPEAKER_01]: Spiritual masters are telling you, the text are telling you, take it on faith.
[SPEAKER_01]: it is in the 14 or 15 chapter.
[SPEAKER_01]: It starts with Shraddha Swatata Shraddha Swamat, Ramoham, Kuru Swabhu.
[SPEAKER_01]: My child accepts this in Shradha and do not be deluded on this point.
[SPEAKER_01]: Chapter number 15 and verse number
[SPEAKER_01]: 7, 8, verse number 8, chapter number 15, verse number 8 of the Aftabakhra.
[SPEAKER_01]: Sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardasvata sardas
[SPEAKER_01]: the Lord Bhagavan, let's see the resonances with what we are doing in Hisopanishad also, God or Bhagavan, the ultimate reality, atma, the Self, you.
[SPEAKER_01]: You are one and the same.
[SPEAKER_01]: How are you one and the same?
[SPEAKER_01]: Gyanasurupa, as pure consciousness.
[SPEAKER_01]: First you have to discover yourself as pure consciousness.
[SPEAKER_01]: Then you see, what is God after all?
[SPEAKER_01]: It is the same pure consciousness with a different dress.
[SPEAKER_01]: Our dress is this individual physical body, the individual subtle body and the individual causal body.
[SPEAKER_01]: God's dress, the same consciousness.
[SPEAKER_01]: When it puts on the cosmic physical and the cosmic subtle and the cosmic causal body, then it's called God.
[SPEAKER_01]: But it's literally the same one.
[SPEAKER_01]: It's the same actor who's put on the dress of a beggar and comes and acts as a beggar on stage.
[SPEAKER_01]: And goes to the green room and comes back dressed as an emperor and acts as an emperor on stage.
[SPEAKER_01]: But the person is one and the same.
[SPEAKER_01]: who is by himself, not a bigger, not an emperor.
[SPEAKER_01]: Similarly, it is by itself, neither God nor human, nor the sentient being, not Jeeva, not Ishwara, not Jeeva, it's Nibkunabra.
[SPEAKER_01]: That's what you are.
[SPEAKER_01]: So I'm Prokritay Parah, you are forever beyond material nature.
[SPEAKER_01]: Yes, Mr. question.
[SPEAKER_01]: So you are having those analysis of the Upanishads and two perspectives which as I pointed out, but that requires much more study because I really have not read or have been the at that level.
[SPEAKER_01]: I just know that his interpretation is more on the lines of Swami Vivekananda and he does not agree with Shankar as interpretation.
[SPEAKER_01]: We are multiple interpretation, not just Shankar's interpretation or Rubiklin's interpretation, Vivekanthu's interpretation, the ancient Acharis, they also gave multiple different interpretations of that first and second month runs of the, in fact, many of the month runs of the Shopanishad.
[SPEAKER_01]: That's why I have said the Shopanishads after doing so many other Upanishads, because the Shopanishad has these areas of great controversy of interpersonal difference.
[SPEAKER_01]: All right, Punita ji, you raise your hand, can unmute yourself and ask the question.
[SPEAKER_00]: And I'm Swamiji, and sorry, I am struggling to formulate this question.
[SPEAKER_00]: And if I'm not clear, you can take it up next time.
[SPEAKER_00]: It's okay.
[SPEAKER_00]: But what I was struggling with in the first mantra in terms of my understanding and practice for Isha Vasya, with him serving
[SPEAKER_00]: If I look at it just from a very personal perspective of understanding that particular sentence is that when I go to sleep there is a blankness and I know I'm touching the ultimate piece at that point and if I look at that is the anti-yami and the consciousness and the supreme whatever Brahman and when I wake up this whole world comes into being yes
[SPEAKER_00]: And I see the world, which is the virat.
[SPEAKER_00]: And if I look at that as the sort of the ultimate practice of this or understanding plus practice of this particular mantra, am I thinking in the right direction or am I going to say something?
[SPEAKER_01]: Remember, what is there in deep sleep is also there in the waking sleep, according to Advaita Vedanta.
[SPEAKER_01]: because according to our common sense experience that is not a tall true, common sense experience the waking state we are aware of the reality, in deep sleep we have become unconscious of the reality, right away the Vedanta tells you that reality which is lost daily in deep sleep is not the ultimate reality.
[SPEAKER_01]: If it is something that can be lost, can be wiped out by sleep, do you think it will survive when we die, do you think it will survive when Mahapurali have an cosmic dissolution comes?
[SPEAKER_01]: No, anything that we attain in our spiritual life, whatever we attain in our spiritual life, whatever we get doing spiritually, if it is not there in deep sleep, it will not be there after death, it will not be there at the end of the cosmic dissolution of the universe.
[SPEAKER_01]: So, this imagine then all our knowledge, our prayers, our meditations, all of those at the time, the they are all based on the mind and the mind shards down during deeds.
[SPEAKER_01]: It is only one thing left over, that is the witness of the mind, which is this, Sakshi, Pure Consciousness or whatever, whatever you call it, the Atman.
[SPEAKER_01]: All the rest is at most helpful, you know, they are all practices based on the mind.
[SPEAKER_01]: This is a very bold claim of Advaita Vedanta.
[SPEAKER_01]: Where is your God, where is your devotion, your great love and bhakti for God?
[SPEAKER_01]: It's all lost in deep sleep.
[SPEAKER_01]: Today, tonight, it'll be lost.
[SPEAKER_01]: What survives?
[SPEAKER_01]: What is not touched by deep sleep?
[SPEAKER_01]: Let's see.
[SPEAKER_01]: This is a hard truth, a harsh truth, a hard truth.
[SPEAKER_01]: What will not be wiped away by Alzheimer's?
[SPEAKER_01]: that which does not survive deep sleep, that which does not survive Alzheimer's, that will not survive death thoughts, that will not survive and certainly not survive cosmic dissolution and the behavior of the universe.
[SPEAKER_01]: So, there is one thing which is there in deep sleep that alone appears in this magnificent way by blazing light of the sun which is what is the water of the rays of the sun not I do not mean the physicals and the sun of Maya is this golden disk of the universe.
[SPEAKER_01]: And when you remove it, because for us we are undenlightened, when you remove this golden disc, it seems to be dark, we call it deep sleep.
[SPEAKER_01]: So, the enlightened ones, what is there in deep sleep is present in dreams is present in waking also, literally, and not one more thing has been added here, that is the amazing view.
[SPEAKER_01]: And it is you, it is your real nature, let me do the peace chant.
[SPEAKER_01]: Om Shanti-Shanti-Shanti-Shanti-He-Hari-He-O-Tatsap Shri Ramakrishna Ruparna-Masthu.