[SPEAKER_02]: We are studying the 15th chapter and we are going to take up the 5th verse.
[SPEAKER_02]: I'll chant the verse, please, in those who want, you can chant after me, verse number 5, chapter 15.
[SPEAKER_02]: Nirmanamoha, jita sanga dosha, Nirmanamoha, jita sanga dosha, adhyatmanitya venivreita kama, adhyatmanitya venivreita kama,
[SPEAKER_02]: Dhwandeel, we mokta, Sukhadoka Sangay, Gachantya Murha Padama Bhyayam Tat, Gachantya Murha Padama Bhyayam Tat, free from pride and delusion, overcoming the evil of attachment, ever devoted to spiritual pursuits,
[SPEAKER_02]: Read of desires and the dual, strong, named pleasure and pain.
[SPEAKER_02]: The wise go to that immutable goal.
[SPEAKER_02]: So, very beautiful verse.
[SPEAKER_02]: It tells us in practical terms, what does spirituality mean?
[SPEAKER_02]: What does it mean to be a saint?
[SPEAKER_02]: What does it mean to be enlightened?
[SPEAKER_02]: And this verse is very sublime.
[SPEAKER_02]: And it's so beautiful that we have so many examples among the saints of the great religions of the world throughout history who actually illustrate this embodied this.
[SPEAKER_02]: And I was just thinking when meditating upon these words, if you look at the lives of the direct disciples of Tarkur of Siddharma Krishna, you see these qualities manifested clearly.
[SPEAKER_02]: So, the context is samsara is described as this upside-down tree, a great tree whose roots are above and the branches and leaves are all below.
[SPEAKER_02]: So, what we experience in the world are the branches and the twigs and the leaves this is below above in the sense of subtle spiritual.
[SPEAKER_02]: So, the root is in Brahman, the ultimate reality and we attract in this samsara, the
[SPEAKER_02]: And then when we seek freedom from it, we seek freedom from suffering, we seek freedom from this endless cycle of being, you know, born in these limiting cages of flesh and blood, we seek deep, lasting fulfillment, then this is spiritual quest starts.
[SPEAKER_02]: And we were told, take the acts, the weapon, the sword or the acts of detachment or renunciation and cut at the root of this tree.
[SPEAKER_02]: The tree won't disappear.
[SPEAKER_02]: What disappears is our delusion.
[SPEAKER_02]: We truly understand the divinity which is there right now.
[SPEAKER_02]: And then he says, then search your spiritual quest.
[SPEAKER_02]: Palamtha, Paramahar, Gita, Vyam, start that spiritual quest.
[SPEAKER_02]: Take refuge, pray in this way.
[SPEAKER_02]: I take refuge in the great source of all this samsara.
[SPEAKER_02]: From where started all this, probably this entire series of change, causality, from which it started, from where karma started.
[SPEAKER_02]: I take refuge in that great being.
[SPEAKER_02]: God, Brahm and the absolute whatever you call it.
[SPEAKER_02]: So, basically the spiritual quest starts.
[SPEAKER_02]: Asa Thomasa Ghamaya from the unreal lead me unto the real Thomasa Ghamaya from darkness lead me to light, rittyumamritam Ghamaya from death, from suffering, from limitation, lead me to immortality, from freedom, from suffering, to fulfillment.
[SPEAKER_02]: This is the spiritual quest.
[SPEAKER_02]: The ultimate, the ultimate adventure, the greatest adventure that human beings, and
[SPEAKER_02]: So no, I choose not to go on this adventure.
[SPEAKER_02]: We are already too late, too late.
[SPEAKER_02]: We are already on this adventure.
[SPEAKER_02]: We all of us are.
[SPEAKER_02]: That's what this life is basically.
[SPEAKER_02]: We may not characterize it as such.
[SPEAKER_02]: We are seeking and we are travelling from lifetime to lifetime and we seek it in various ways when we seek it in ignorance in this way and that way we call it life.
[SPEAKER_02]: When we seek it delivered deliberately, wisely we call it spirituality, being spiritual and I mean it in the broadest sense.
[SPEAKER_02]: Whether you are Hindu or Christian or Buddhist or Muslim, whether you are philosophical or devotional, whatever your path, whatever religion, whatever your time in the history of humanity, basically now you are seeking the ultimate consciously, deliberately, wisely.
[SPEAKER_02]: When you seek it other wisely, you just say, and this is life, I mean this is leading life.
[SPEAKER_02]: Life is also part of that adventure, that is what all of this is.
[SPEAKER_02]: And then he explains how, what are the conditions, what are the practices and in one beautiful verse.
[SPEAKER_02]: Nirmāna-māhā, jīta-sṅgāda-ośā, a dhyātmanittyā, venivṛttā-kāma, dvandeir-vemukta-sukha-duk-kha-sṅgāyid-gacchan-tya-mūra-padama-dhyāyam-ta-dhyāyam-ta-dhyāyam-ta-dhyāyam-ta-dhyāyam-ta-dhyāyam-ta-dhyāyam-ta-dhyāyam-ta-dhyāyam-ta-dhyāyam-ta-dhyāyam-ta-dhyāyam-ta-dhyāyam-ta-dhyāyam-ta-dhyāyam-ta-dhyāyam-ta-dhyāyam-ta
[SPEAKER_02]: and free of delusion, free of being stuck in samsara, sungadosa, free, let loose, free, a death when it ever engaged in spiritual practices.
[SPEAKER_02]: When I read the karma, beyond desires, having gotten rid of desires rather, being freed by the desires, the desires have left you.
[SPEAKER_02]: The great master Ganeshwar, he says, it's like a tree, which is on fire, the bird's fly away from that tree.
[SPEAKER_02]: The birds of desire fly away from the tree of life and you are, you are a soul on fire.
[SPEAKER_02]: So the desires abandon you, you don't have to abandon the desires, you don't have to struggle to overcome desire.
[SPEAKER_02]: Benevittakaama, being freed from desire, don't they be mukta, freed by the dualities of pleasure and pain, which we continuously swing in life, like pendulum, free of that.
[SPEAKER_02]: What happens?
[SPEAKER_02]: Amura, the undeluted, gotchaanthi, they go, where do they go, Padama bhyamthat, to that imperishable state, to the imperishable reality, they go there.
[SPEAKER_02]: Niramana, this word, Mahana, it's translated as pride, egoism, pride, is often in spiritual literatures, always seen as the first and primal enemy.
[SPEAKER_02]: If you go a little more deeply into this Vedantic perspective, the Sanskrit word, Mahana means to measure, not just in Sanskrit, in many Indian languages also, Mahana is the measure.
[SPEAKER_02]: How many miles from here?
[SPEAKER_02]: It's a measure of space, how long will it take time, months, years?
[SPEAKER_02]: That's a measure of time, how old are you?
[SPEAKER_02]: It's a measure of time, how tall are you?
[SPEAKER_02]: It's a measure in space.
[SPEAKER_02]: What's your weight?
[SPEAKER_02]: That's a measure of the mass of the object.
[SPEAKER_02]: So whatever is measured is if I,
[SPEAKER_02]: Identify with that, with that which is measured, that is called mana ego.
[SPEAKER_02]: So ego always, the eye sense is always rooted in the body mind, and that's within the realm of measure.
[SPEAKER_02]: What's wrong with measure?
[SPEAKER_02]: Everything that's measurable is within the realm of Maya.
[SPEAKER_02]: One of the definitions of my eyes, me, Atheonina, that which is by which it is measured.
[SPEAKER_02]: If it can be calculated, if it can be measured, it's within the realm of time, space, and causation.
[SPEAKER_02]: I had a discussion with a mathematician once, so you see, in science a thing is real, if it can be, it's measurable.
[SPEAKER_02]: I said, Vedanta, if it's measurable, it's false.
[SPEAKER_02]: Just the opposite.
[SPEAKER_02]: Yeah, it's what thinking about, in science, measurable, that's reality.
[SPEAKER_02]: In Vedanta, measurable, immediately that's within the network of Maya.
[SPEAKER_02]: So we are talking about, not about non-reality, not about something unscientific, something deeper, more foundational than science itself.
[SPEAKER_02]: Another test of scientific truth is, is it falsifiable?
[SPEAKER_02]: Is it falsifiable?
[SPEAKER_02]: a proposition if it is falsifiable, if it tell me a test by which I can, it can be tested and the thing can be falsified or not, that is a test of a scientific proposition, a scientific hypothesis.
[SPEAKER_02]: So, his Vedanta scientific hypothesis is like that, I somebody asked me in the University of Texas and Austin just a couple of weeks ago and I said if Vedanta were a testable hypothesis, if it were a falsifiable hypothesis, then I would immediately lose all faith in Vedanta.
[SPEAKER_02]: Why?
[SPEAKER_02]: It would become one more scientific effect to be tested proved or falsified among many other things.
[SPEAKER_02]: It would be part of this display of Maya in that case.
[SPEAKER_02]: I would have no interest in that in that case.
[SPEAKER_02]: Rather in that case what is Vedant if it is not testable, it is that to which all proof and disprove they appear in disappear in that light, that light itself is Vedant.
[SPEAKER_02]: To whom or to what is something proved or disproved, that consciousness is Vedant.
[SPEAKER_02]: all primaries in a Vedantic language, epistemology, all of epistemology, epistemology of operates in that one consciousness, Vedant is interested in that, in that consciousness.
[SPEAKER_02]: Not in the, in what we can prove or disprove, that's in the realm of science and philosophy and not in what we believe or disbelief, that's in the realm of faith, religion.
[SPEAKER_02]: But belief and disbelief, the consciousness which underlies both of them.
[SPEAKER_02]: Proof and disprove that reality, that consciousness which underlies both of them, that's what Vedant is in.
[SPEAKER_02]: It's much deeper than science, the understanding of Advaita Vedant is much deeper than science.
[SPEAKER_02]: So, mana, the word mana means that which is measurable and therefore, something that is measurable must be within the realm of time, space, object.
[SPEAKER_02]: This body is measurable.
[SPEAKER_02]: It is a certain height, it has a certain duration, birth and death, it has a certain mass, it occupies some amount of space.
[SPEAKER_02]: And when I say what does the ego do?
[SPEAKER_02]: The ego roots mean this body, that is called mana, it is mana.
[SPEAKER_02]: And then, operating from this manner, I mean, I say, I am so, and so, and these are, this is my, my wealth, my achievements, my bioteta, my, these are my grudges, those are my enemies, operating from that manner, operating from that, this is called delusion more.
[SPEAKER_02]: This is Swami, basically, describing my life.
[SPEAKER_02]: Yes, Vedanta, it goes very deep.
[SPEAKER_02]: In fact, it's exposing us the way we operate, the way we live, what we think of ourselves, what we are, that is basically, Manu and Mohan.
[SPEAKER_02]: Identification, wrong identification and delusion born of that wrong identification.
[SPEAKER_02]: What freezy of this?
[SPEAKER_02]: This wrong ego, this delusion based on the wrong ego, based on pride.
[SPEAKER_02]: Yes, pride is therefore a practical outcome of all of this.
[SPEAKER_02]: Pride and the opposite lack of pride.
[SPEAKER_02]: Low self esteem, both are based on manner, on identification.
[SPEAKER_02]: If I feel superior to everybody else, pride.
[SPEAKER_02]: If I feel inferior, then low self esteem.
[SPEAKER_02]: But both are based on body mind and identification.
[SPEAKER_02]: What does Vedanta do?
[SPEAKER_02]: Vedanta frees you from this.
[SPEAKER_02]: It frees you from the delusion, born of mana, I had wrong identification with body and man.
[SPEAKER_02]: How does it do that?
[SPEAKER_02]: First of all, it shows us that we are literally not this body.
[SPEAKER_02]: The body is there.
[SPEAKER_02]: The mind is there, we experience it, but we are that which experiences the body mind.
[SPEAKER_02]: We are not bones and organs and tissue and blood and urine and stool and we are not literally that.
[SPEAKER_02]: It is a biological machine and that which is embodied.
[SPEAKER_02]: I am in this chariot of the body.
[SPEAKER_02]: The chariot is an extraordinary biological machine but I am not a biological machine.
[SPEAKER_02]: This is so many.
[SPEAKER_02]: It is no use screaming that you have to show me why am I not this machine.
[SPEAKER_02]: Doesn't make it true if you yell it louder and louder.
[SPEAKER_02]: No.
[SPEAKER_02]: There are arguments.
[SPEAKER_02]: We have gone through the many, many times.
[SPEAKER_02]: There are arguments and there are demonstrations.
[SPEAKER_02]: It is based on, without everything is based on not only the text, the Upanishads, so it is based on argument and based on experience, our lived experience.
[SPEAKER_02]: So.
[SPEAKER_02]: Notice our attention is drawn to how this body has changed from birth still now and yet you identify as the same person.
[SPEAKER_02]: This is our experience and we testify to it here, true, so what now the argument comes in.
[SPEAKER_02]: That which is continuously changing and that which is not changing, they cannot literally be the same thing.
[SPEAKER_02]: So, body is a name of a continuous flow, but you admit you are the same one, you did not flow, you did not change you are the same one, whatever you are.
[SPEAKER_02]: It is a simple argument, but it is about counterintuitive.
[SPEAKER_02]: So, you the unchanging, whatever you are the unchanging self and the ever changing body you cannot literally be the same thing.
[SPEAKER_02]: It is contradicted, flat out contradictory and logically contradictory.
[SPEAKER_02]: And,
[SPEAKER_02]: It's even better to prove it is that you stay with it in your experience, use your memory to see how dramatically the body has changed and yet you are the same person.
[SPEAKER_02]: In that case you can't literally be the body.
[SPEAKER_02]: You are in the body, definitely the body is part of our self image, but what am I I'm not literally the body?
[SPEAKER_02]: And similarly we know other arguments, will aren't the shows us, you are consciousness, the body is not conscious.
[SPEAKER_02]: we don't think in that we think which is conscious, isn't it?
[SPEAKER_02]: It's conscious because you are there.
[SPEAKER_02]: If you are not that the body is not conscious, the body is not conscious, your conscious.
[SPEAKER_02]: The body is an object of experience, you are the subject, you are aware of the body, just as you are aware of this book, any object which is an object of all the senses.
[SPEAKER_02]: You can see it here, it's merely a taste, a touch, the body is exactly the same.
[SPEAKER_02]: Why would you say it is utterly different from the object, it is the subject, no, the subject is very different from the object, shakaracharya says it is like sunlight and darkness, tamaprakashabad, like light and darkness, contradictory nature, they cannot be the same thing.
[SPEAKER_02]: So you are whatever you are, you are not literally the body.
[SPEAKER_02]: So, when we do that, and then we apply the same things to this more subtle machine called the mind.
[SPEAKER_02]: Now, not even the mind, low and behold, we identify ourselves very closely with the mind.
[SPEAKER_02]: Until our attention is drawn to it instinctively, we think of ourselves, we identify with this flow of thoughts, feelings, perceptions, desires, impulses, memories which we call ourselves.
[SPEAKER_02]: But a little reflection shows it can't be yourself.
[SPEAKER_02]: For the same reasons, changing and unchanging.
[SPEAKER_02]: Mind is dramatically changing.
[SPEAKER_02]: It's a flow.
[SPEAKER_02]: And yet you say, I thought that at that time, and I'm thinking this now.
[SPEAKER_02]: That thought at this thought are different.
[SPEAKER_02]: But I am not different.
[SPEAKER_02]: In that case, you cannot literally be the thought.
[SPEAKER_02]: You cannot literally be a feeling.
[SPEAKER_02]: I felt really depressed at that time.
[SPEAKER_02]: But now I feel okay.
[SPEAKER_02]: Then what if you are literally your feelings, tell me, take your pick, are you depressed or okay?
[SPEAKER_02]: Which one are you?
[SPEAKER_02]: You can't be both, someone can't be both depressed and okay.
[SPEAKER_02]: Is it that you were depressed earlier and you are okay now or do you mean that you felt depression at that time and you feel okay, yes, at this time?
[SPEAKER_02]: So feelings, memories, thoughts, perceptions, they are also continuously flowing through us.
[SPEAKER_02]: Through us in the sense they are appearing and disappearing in our awareness.
[SPEAKER_02]: So in this way, Vedanta, Vedanta, inquiry shows, we cannot be the body, we cannot be the mind, ever changing objects, not conscious.
[SPEAKER_02]: I am never changing, not an object, I'm not an object, whatever I am, I'm not a thing.
[SPEAKER_02]: and I am conscious of them.
[SPEAKER_02]: Body and mind thoughts, they are not conscious of me.
[SPEAKER_02]: I am conscious of them.
[SPEAKER_02]: Therefore, I am not the body, not the mind.
[SPEAKER_02]: What happens then?
[SPEAKER_02]: Nirumana.
[SPEAKER_02]: Now you have uprooted, you are rooting in this limited body mind, man.
[SPEAKER_02]: Limited, measurable.
[SPEAKER_02]: This body and mind, which is located in time and space.
[SPEAKER_02]: The body is located in space and time.
[SPEAKER_02]: Thoughts
[SPEAKER_02]: So, I'm not a body, I'm not buddha, love thoughts, feelings, memories, and that which experience, I'm still there, I'm that which experiences them, that illumines them.
[SPEAKER_02]: In that case, Nirvana, I'm not something measurable, so I'm a Ranganathan energy.
[SPEAKER_02]: I heard a talk online, which he gave in our Vedanta society in Hollywood.
[SPEAKER_02]: Decades ago must be in the 70s or 80s.
[SPEAKER_02]: There he is a simple logic.
[SPEAKER_02]: He is saying, when we flow out to the senses to the eyes, for example, we look at the world and in the out there in the world, everything is changing.
[SPEAKER_02]: Everything is changing continuously, including this body, including this mind.
[SPEAKER_02]: If I close my eyes and look inside, that's also looking into the mind, introspection, inspection, introspection, looking.
[SPEAKER_02]: Whatever I look at changes.
[SPEAKER_02]: And we are told, the ultimate reality, Atman Brahman does not change.
[SPEAKER_02]: In that case, if I am asked in which direction does Atman Brahman God lie, if it is unchanging, it can't lie out there, because everything is changing there.
[SPEAKER_02]: It cannot even lie in my inner experience of Paisal, everything is changing there.
[SPEAKER_02]: Then it must lie there on the other side, not that way, but this way, this way in the sense as into our own nature, inward, not outward, and then he goes on to say in that talk, and therefore this inward turn, this is renunciation, this inward turn, this is renunciation.
[SPEAKER_02]: So Nirvana, Nirvana, so I am.
[SPEAKER_02]: I approve my identification.
[SPEAKER_02]: I'm still, it's all the same.
[SPEAKER_02]: Nothing physically has happened.
[SPEAKER_02]: It's not as painful as it sounds.
[SPEAKER_02]: Like, root canal treatment or something like that, and to approve your identification with the body.
[SPEAKER_02]: No, it's a spiritual root canal treatment.
[SPEAKER_02]: But it's not painful.
[SPEAKER_02]: It's paradigm shift in how I view myself.
[SPEAKER_02]: And the thing is that you have not actually done anything.
[SPEAKER_02]: When you realize that you never wear rooted in this body mind.
[SPEAKER_02]: Even when we did not see it that way.
[SPEAKER_02]: Even then we were not rooted in this body mind.
[SPEAKER_02]: No matter what happens to the body, you will notice, I exist and I am aware.
[SPEAKER_02]: No matter what happens to the mind, I exist and I am aware.
[SPEAKER_02]: One of the Russian authors, I think taught style, or the Staviski, taught Staviski.
[SPEAKER_02]: That he came upon this great discovery, what is this great discovery, the saving discovery, the most profound discovery of all, he says, what is that?
[SPEAKER_02]: I exist, that no matter what torture put me on the rack and torture me in the midst of pain and suffering and despair, one thing is constant, I exist.
[SPEAKER_02]: In the lowest above my life, I cannot quote exactly, but very powerful statement, again and again every statement, there is semi-column, I exist, that pole starfish, there is intuiting the earthman.
[SPEAKER_02]: What is tortured, the body?
[SPEAKER_02]: What is in despair, the mind that I exist is neither tortured nor in despair, it reveals what is going on in the world.
[SPEAKER_02]: You might say, that is, that is small comfort.
[SPEAKER_02]: If you are being tortured or if you are in despair, I exist, that's the problem, that's why people try to kill themselves.
[SPEAKER_02]: I better not exist, no, wait, wait.
[SPEAKER_02]: We have made a beginning, we have found a firm foothold.
[SPEAKER_02]: Nirvana, your no longer rooted in that which is constantly changing, that which is subject to old age, disease, death, torture, unhappiness, misery, the body mind.
[SPEAKER_02]: And since we are not rooted there, this Vedanta inquiry, it shows us it immediately dissolves more delusion.
[SPEAKER_02]: Both are born of that rooting in body mind, in this personality.
[SPEAKER_02]: But if I am that impersonal light that absolute that existence consciousness, that isness, awareness, which is common to everybody, whom am I superior to, whom am I inferior to, they're all one with me.
[SPEAKER_02]: I am in fact the most glorious thing that ever existed in this universe, that one light shining through every being.
[SPEAKER_02]: But it is said in the Gita, if you were to contemplate that, or it is like a thousand sun rising in the sky at once.
[SPEAKER_02]: So the thousand sun rising in the sky at once, not the physical light of the material light of the sun, light of consciousness, which you are all experiencing right now.
[SPEAKER_02]: It doesn't feel like a thousand cents, I feel barely conscious at all, especially at the end of the day.
[SPEAKER_02]: No, that's because we are mixing up consciousness with mind and feelings and sensory experiences and bodily experiences.
[SPEAKER_02]: If you could contemplate on bare consciousness alone, you'll begin to see what our journey is saying there.
[SPEAKER_02]: Of course, that was a mystical experience which we had.
[SPEAKER_02]: So, it dissolves the delusion, ego, arrogance.
[SPEAKER_02]: or low, so low self-esteem, or misery, we had a subject when we were studying psychology long ago.
[SPEAKER_02]: At one time it used to be very popular, it's called transactional analysis and there is to be book, a best seller on every book shop, now it's sort of disappeared from book shops.
[SPEAKER_02]: I am okay, you are okay.
[SPEAKER_02]: So they had the matrix, but are the positions we could have?
[SPEAKER_02]: I am okay, you are not okay.
[SPEAKER_02]: So this is a superiority complex, arrogance, usually the boss has it.
[SPEAKER_02]: Or the opposite, I am not okay, you are okay, it's an inferiority complex.
[SPEAKER_02]: Or the worst, I am not okay, you are not okay.
[SPEAKER_02]: where I feel miserable, I hate myself and I think very badly of everybody else also, misery.
[SPEAKER_02]: Then the author there gave examples, extreme case, I am okay, you are not okay, leads to rage, anger, hatred against others and the person murdered the others, shoots the other person.
[SPEAKER_02]: I am not okay, you are okay, you are all okay, but I am the one who is horrible, shoot himself.
[SPEAKER_02]: So, you sit.
[SPEAKER_02]: I am not okay, you are not okay, shoots others and shoots himself, a lot of those incidents happening.
[SPEAKER_02]: That is the worst case, I mean that usually does not happen, most of us we swing around in some of these states somewhere, some of us we have a permanent set, I am okay, you are not okay, or I am not okay, you are okay, or just miserable life, I am horrible, everything else is horrible.
[SPEAKER_02]: And what should we aim at, the last quadrant of everything is of that matrix is, I am okay, you are okay.
[SPEAKER_02]: So I am all right, you are all right, as thinking, Vedanta does that actually.
[SPEAKER_02]: How does it do it in the most literal sense, in the highest possible sense, I am existence consciousness, but so are you, so is everybody else, so is everything else.
[SPEAKER_02]: In fact, that only that is nothing else is, in a true sense, only existence consciousness
[SPEAKER_02]: So, a nirvana moha, how do I rescue myself from mana and moha, from the wrong identification with the limited body mind and the delusion rising from that is Vedanta Vichara enquiring.
[SPEAKER_02]: The mana and moha, this identification with the limited
[SPEAKER_02]: Grounds mean the body mind and Vedantic enquiry shows me I am not the body mind and this impersonal light shining in all beings.
[SPEAKER_02]: It shows me actually right now and we are all in fact it really explains what is going on right now.
[SPEAKER_02]: Why am I able to see or hear or smell or taste?
[SPEAKER_02]: Why am I able to think?
[SPEAKER_02]: Imagine why am I able to enjoy or suffer?
[SPEAKER_02]: Because I am conscious.
[SPEAKER_02]: What is that consciousness?
[SPEAKER_02]: Nirma, namoha.
[SPEAKER_02]: This is done by Vedantic enquiry.
[SPEAKER_02]: And remember here the opposite is not true.
[SPEAKER_02]: We think that, wait, let me be free of ego.
[SPEAKER_02]: Let me be free of delusion.
[SPEAKER_02]: And then I will enquire into Vedanta.
[SPEAKER_02]: No, no, no.
[SPEAKER_02]: It's the other way around.
[SPEAKER_02]: it is like saying let this of I am feeling very cold that is a fire burning where I am not worthy of going near the warm fire let me warn myself of first before I am worthy of going near the warm fire no the fire will warn you up that is the job of the fire similarly the antidotes to wrong identification and delusion pride is Vedanta Vedantic inquired engage in that you will see.
[SPEAKER_02]: you will overcome both the superiority complex and the inferiority complex, both too much self esteem and too little self esteem.
[SPEAKER_02]: Then he says, Nigma, Namoha, Jita Sangha, Dosa, Sangha, attachment.
[SPEAKER_02]: The one reason why it is difficult for us to pursue a spiritual path is the
[SPEAKER_02]: That's because you've stayed in samsara, you have enough of it.
[SPEAKER_02]: But we underestimate the stickiness of the samsara.
[SPEAKER_02]: You may step away from it.
[SPEAKER_02]: Very soon, either you'll feel bored in spiritual life and you want a little bit of the samsara back again of the people, the activities of even the trouble, little more, otherwise it's too boring.
[SPEAKER_02]: A P, too, too peaceful.
[SPEAKER_02]: Sangha Dosa, Sangha is attachment.
[SPEAKER_02]: It could be attachment to possessions, to money, to my Facebook likes, to people, relationships, relationships, other source of the greatest happiness and even greater misery in our lives.
[SPEAKER_02]: This attachment.
[SPEAKER_02]: to most powerful to children, attachment to children, sangha, then, you know, has been why father, mother, relatives, friends is attachment, it's thickness.
[SPEAKER_02]: What is wrong with that?
[SPEAKER_02]: What's wrong with that is, we are using them for our fulfillment.
[SPEAKER_02]: They, those beings in our lives, are not there to serve our purposes.
[SPEAKER_02]: We take, and if we do not give, it's all right for children, children are there to take.
[SPEAKER_02]: But at certain stage in life, even in a pre-team stage, we must learn how to give and share.
[SPEAKER_02]: Then you become part of a community.
[SPEAKER_02]: And that's where most people get stuck, that a decent person who expects
[SPEAKER_02]: But go higher than that, a spiritual person is not a person who is willing to give, but does not want anything from anybody.
[SPEAKER_02]: So this Sangha-dosa, this defect of being sticky of being stuck to relationships.
[SPEAKER_02]: Not just relationships, it could be my achievements, it could be my grudges, enemies.
[SPEAKER_02]: It feels empty.
[SPEAKER_02]: If I forgive everybody by life, I will feel boring.
[SPEAKER_02]: Sir, Jita Sangha, Dosa, how do you overcome this stickiness of the world and the people in the world?
[SPEAKER_02]: Otherwise, this freedom is not possible.
[SPEAKER_02]: Neither meditation is possible, nor selflessness will be possible, nor devotion to God will be possible.
[SPEAKER_02]: Our power of love is scattered in the hundred different stickinesses in the world.
[SPEAKER_02]: What is the stickiness?
[SPEAKER_02]: It is basically desire solidified.
[SPEAKER_02]: Thing which is liquid becomes solidified and becomes sticky.
[SPEAKER_02]: Similarly, it is our desire which has flowed out into the world and some places it becomes solidified and it is sticky now.
[SPEAKER_02]: So, how do you dissolve all this?
[SPEAKER_02]: It is Sangha dosa, the defect of being sticky in samsara, it is overcome by stickiness, but you stick to God, stick to the Guru, stick to your spiritual friends.
[SPEAKER_02]: That will dissolve the stickiness of samsara.
[SPEAKER_02]: It is like, if you hang around depending on the company you keep, hang around with the cops, the mafia will avoid you.
[SPEAKER_02]: So, depending on the company you keep, the other company will avoid you.
[SPEAKER_02]: In spiritual life there is a great effect of the company we keep.
[SPEAKER_02]: We can see it in our lives and these days it is not only the physical company we keep it is or those we associate with also especially the online company we keep.
[SPEAKER_02]: Our friends, our discussion circles, the news feeds which we get directly into our brains through our phones.
[SPEAKER_02]: that is the company we keep.
[SPEAKER_02]: You scrub that out of life and fill it with the company of the saints, with the company of spiritual friends, with the company of the lives of the saints in holy books, with the company of the presence of God.
[SPEAKER_02]: And yes, your own company.
[SPEAKER_02]: If you are happy with your own company, it is a sign of psychological health.
[SPEAKER_02]: I met this monk in the high Himalayas in Gangothri, he lived there for nearly 40 years till he died there.
[SPEAKER_02]: So when I went, it was summertime and the pilgrims were there, people were visiting this monk, children playing around in the ashram and there was laughter and merriment.
[SPEAKER_02]: I said to him that now these six months when people come to this place,
[SPEAKER_02]: So you're happy, the people are around you and you're happy.
[SPEAKER_02]: But what happens in those six months of the winter months, where you don't see, he to hear told me, he'd describe what happens then, when people go away and this place is closed, even most of the monks also leave, just a small handful lived there.
[SPEAKER_02]: They keep stocks of their own food and firewood and everything.
[SPEAKER_02]: What happens then?
[SPEAKER_02]: And he said to me, now I am in great joy of monk.
[SPEAKER_02]: And then I am in even greater joy.
[SPEAKER_02]: In Hindi he said,
[SPEAKER_02]: It's not good, it's not psychologically healthy, because when you're alone, who's company are you with?
[SPEAKER_02]: You yourself, if you don't like your company, I can't bear to be alone means I don't like my own company.
[SPEAKER_02]: If I don't like my own company, then who why should anybody like my company?
[SPEAKER_02]: So, I must be happy in my own company.
[SPEAKER_02]: And there are those who love being alone, but they don't like the company of people.
[SPEAKER_02]: Another person, I forget who it was who said that I love humanity, it's just human beings I can't tolerate it.
[SPEAKER_02]: So there are those who love solitude, but they don't like company.
[SPEAKER_02]: they can't deal with people.
[SPEAKER_02]: I mean often monks are like that spiritual practitioners initial stages you withdraw.
[SPEAKER_02]: It has to be an inward journey.
[SPEAKER_02]: But afterwards a certain amount of spiritual development then you should be equally at home.
[SPEAKER_02]: in the middle of a thousand people and absolutely alone also, because after all in the middle of a thousand people, what are you seeing?
[SPEAKER_02]: So, now, my Krishna would feel joyous when you saw a crowd, why would you feel joyous?
[SPEAKER_02]: You compare a crowd to a chandelier, a chandelier is, you know, there is a central light and the hundreds of pieces of crystal or glass which reflect that light.
[SPEAKER_02]: So, for him, that one consciousness, the one blazing consciousness, the presence of God.
[SPEAKER_02]: It's shining in and through a thousand people gather.
[SPEAKER_02]: It's just joy.
[SPEAKER_02]: Looking into your eyes, he sees God.
[SPEAKER_02]: So it's like a festival for us, but that is a very high stage.
[SPEAKER_02]: Which is a sign of great psychological health that where you are comfortable in the company of a thousand people and you're comfortable in utter solitude.
[SPEAKER_02]: Why?
[SPEAKER_02]: Because here is the secret.
[SPEAKER_02]: Just need a man, a moha.
[SPEAKER_02]: Gita Sangha Dosa, the secret is here.
[SPEAKER_02]: When our attention, our sight is fixed on the world, then we get identified with the body mind, we are subject to the delusions of pride and arrogance and some sorrow becomes sticky.
[SPEAKER_02]: When our attention is fixed on the limitless, then you don't get caught in the limited.
[SPEAKER_02]: then no delusion proceeds from it, and then you are, whether you are in the company of a thousand or you are utterly alone, you are always in the company of that one only.
[SPEAKER_02]: So, that one is always there, God is always the divine is always present, whether you, when you when the enlightened one sees a thousand other people, what is he seeing?
[SPEAKER_02]: He is seeing the divine, when nobody is there whose company is you feeling, you are feeling
[SPEAKER_02]: So, Gita Sangha Dosa, overcome the defect born of attachment, attachment, Sangha, attachment of the world, the worldly, whose ever company we keep, their qualities enter into our mind.
[SPEAKER_02]: Hang around with those people, their qualities will enter into your mind.
[SPEAKER_02]: Therefore, in the beginning of spiritual life, we have to be very careful to keep, to try to keep holy company or good company.
[SPEAKER_02]: And if you cannot find it, then solid you disbetter.
[SPEAKER_02]: Solitude is not loneliness.
[SPEAKER_02]: Lonely and solitary are very different.
[SPEAKER_02]: Solitude is a spiritual state, I mean loneliness is a problem.
[SPEAKER_02]: So, but keep company of the holy.
[SPEAKER_02]: That's why, again and again, in spiritual life, we are advised what helps us in spiritual life is holy company.
[SPEAKER_02]: It is called Sadhusanga or Satsangha.
[SPEAKER_02]: I have mentioned earlier, the humorous letter written by Swami Ashoka and Jitu, a disciple in San Francisco in 1950s.
[SPEAKER_02]: Madam, I'm glad to know that you want holy company.
[SPEAKER_02]: Now the question is, do the holy one to your company.
[SPEAKER_02]: Yes, again here the same thing applies, it is not that after I overcome my worldliness, then I will go into the company of the Holy, then I will go to the Guru, no, the company of the Guru, the company of the Holy will read you of worldliness, first go straight to the Holy person, to a Holy atmosphere, that will replace the other.
[SPEAKER_02]: What is an ashram do as a thinking when we became monks?
[SPEAKER_02]: What does it matter what happened exactly?
[SPEAKER_02]: You'll say in young men who came to be monks, but now you see how it cuts us away from worldliness.
[SPEAKER_02]: You have to get up early in the morning because everybody else is doing that.
[SPEAKER_02]: Now you have to go to the temple and meditate because everybody else is doing that.
[SPEAKER_02]: And it's the root.
[SPEAKER_02]: You are in the company of monks when you are studying.
[SPEAKER_02]: Then you go out and serve.
[SPEAKER_02]: in a school, hospital, whatever it is, and you know you are doing the work of the lot there, because you are not taking money for that.
[SPEAKER_02]: In these ways, when your time and energy is spent, time is filled up, space is filled up, there is no more time space or energy left over for the world.
[SPEAKER_02]: Attachment for the world is cut off.
[SPEAKER_02]: It is true, the whole saying, idle mind, devils workshop.
[SPEAKER_02]: vacuum nature aborts a vacuum.
[SPEAKER_02]: So, the vacuum is there nature will fill it up with some sorrow.
[SPEAKER_02]: So, the way to cut off the stickiness of some sorrow is to be sticky to got stick to God, stick to the ashram, stick to the holy, stick to the books, music, whatever it is which can fill us and block out worldly attachments, worldly influences.
[SPEAKER_02]: And then very beautiful term, it says, Adhyatmanitya constantly engaged in spiritual practices.
[SPEAKER_02]: This is the thing, to fill up our lives with spirituality, not a part-time spirituality.
[SPEAKER_02]: This is Sunday religions, Sunday church, going religion, better than nothing, but that's not spiritual.
[SPEAKER_02]: Everybody once in a while goes to a church or a temple.
[SPEAKER_02]: that does not make us a spiritual seeker.
[SPEAKER_02]: Everybody once in a while might read an inspiring coat or a book that does not make a spiritual.
[SPEAKER_02]: Everybody once in a while might try out a little bit of mindfulness meditation.
[SPEAKER_02]: That does not make a spiritual.
[SPEAKER_02]: Once in a while listening to a budget, devotional song or sublime piece of music might bring tears to my eyes.
[SPEAKER_02]: That does not make me spiritual.
[SPEAKER_02]: What makes me spiritual is to do all those things consistently, continuously, to fill up our lives with those things with spiritual practices.
[SPEAKER_02]: It is as if saying in Vedanta asupte, ahamritte, kralamnaith, vedanta, chintaya, until you fall asleep, until you die, spend your time in Vedantic thoughts, fill your mind with Vedantic thoughts.
[SPEAKER_02]: Of course, always occupational hazard, when you will fill your mind vedantic thoughts, immediately fall asleep.
[SPEAKER_02]: Until you fall asleep, until you die, fill your mind with vedantic thoughts.
[SPEAKER_02]: The day you are initiated, mantra diksha, you have been given a new life.
[SPEAKER_02]: It's a life of bhava.
[SPEAKER_02]: Yes, it's life based on belief, faith, knowledge, it's a higher life.
[SPEAKER_02]: Dualing that life, not in the life of the body.
[SPEAKER_02]: Till now I was dwelling in the life of the body.
[SPEAKER_02]: Now you have been given the mantra by your guru.
[SPEAKER_02]: Now you have been given the ishtadevata by your guru.
[SPEAKER_02]: Now you have been shown the way of repeating the mantra and meditating.
[SPEAKER_02]: So, dualing that life.
[SPEAKER_02]: Leave it so Amichetan and he has written so many wonderful books on Sadama Krishna and all of them.
[SPEAKER_02]: So, he talks about one of his favorite meditation exercises which he does.
[SPEAKER_02]: So, he says sitting in St. Louis in Missouri, he meditate.
[SPEAKER_02]: So, his first I go to Dakshaneshwar, because he has written so much about it and studied it so thoroughly and over the years, he knows every bit of it.
[SPEAKER_02]: What did Siram Krishna say to whom, where did this incident happen, where did that incident happen?
[SPEAKER_02]: He knows, he walks around.
[SPEAKER_02]: He first goes to the temple of Kali and bows down there.
[SPEAKER_02]: When he goes to the Krishna Temple, rather Krishna Temple, the temples of Shiva, he goes to Sri Ramakrishna's room.
[SPEAKER_02]: Like this, the Panchavati and those places, he walks around there.
[SPEAKER_02]: All in his mind.
[SPEAKER_02]: And then, he says from there, he comes magically, teleport, Bellurmat through the Temple of Sri Ramakrishna, Temple of Marshara, the Swami Vivekan and the Brahman and the...
[SPEAKER_02]: He walks around the room of Swami Vivekan and the old temple where Sri Ramakrishna was worshiped before the new temple was built, all of these very holy places filled with holy association.
[SPEAKER_02]: And if you have done it for years and years physically, when you sit quietly and meditate decades later, it's vividly present to you.
[SPEAKER_02]: It's as good as actually being present there.
[SPEAKER_02]: And from there he says he goes to Karshipur Ashram, where Sri Ramakrishna passed his last month of his life before the past of Yrna.
[SPEAKER_02]: Then he goes to Kamar Pukur Jaram, but he the birthplace of Sri Ramakrishna, the birthplace of Masha, or the temples, they are those places.
[SPEAKER_02]: And he comes back, and nicely one or two hours have passed.
[SPEAKER_02]: This is Adhyaad Manitya, constantly dwelling in a spiritual realm.
[SPEAKER_02]: It is not that, if you say you have to constantly do spiritual practices immediately you feel tired, constantly to spiritual practice is where is the time and where is the energy to do all that.
[SPEAKER_02]: No, you dwell there.
[SPEAKER_02]: The day you have been given the mantra, Rishta Devata, you have been given a new body.
[SPEAKER_02]: It is no longer your spiritual body, it is called a Bhavasharira, spiritual body, dwell in that body, dwell in that life.
[SPEAKER_02]: Now your relatives are Sri Ramakrishna, Marsha, I'm talking about in our lineage.
[SPEAKER_02]: They are your relatives.
[SPEAKER_02]: Vivekananda and the other direct disciples, they are your elder brothers and the devotees of the Lord are your relatives.
[SPEAKER_02]: This is the new world you're dwelling.
[SPEAKER_02]: A dark manitya, this becomes your life.
[SPEAKER_02]: Not an occasional place you've visited.
[SPEAKER_02]: It becomes the world you're dwelling now.
[SPEAKER_02]: I've seen it actually being done.
[SPEAKER_02]: Not once, many people.
[SPEAKER_02]: There are devotees, not only the monks, the devotees there, I've seen in the monastery, some of them are very serious people.
[SPEAKER_02]: They will, maybe they are out working in the office or school after the day is work.
[SPEAKER_02]: They come, maybe they wash and come straight to the monastery, they attend the evening Arathi, then they meditate, do the japa, they may go and offer pronouns to, in the temples and then go to, offer pronouns to President Maharaj, Vice President Maharaj, they may or may not
[SPEAKER_02]: And then they go back, and they have their own routine of meditation, of scriptural reading, of devotional music, and then day after day, month after, month, year after year.
[SPEAKER_02]: A whole new inner life, a very rich inner life is built up.
[SPEAKER_02]: This is called Adhyaat Manitya, a spiritual dwelling continuously in a spiritual life.
[SPEAKER_02]: It's a very joyous life, it's a very pure and high life.
[SPEAKER_02]: This desire to lead a life like this.
[SPEAKER_02]: Sri Ramakrishna, I have a very cute desire when he was a kid.
[SPEAKER_02]: He says, as a kid, I would often want this.
[SPEAKER_02]: You know, I would often see myself as a young Brahmin video.
[SPEAKER_02]: You know, in those days, some women at the young age, they might be widowed, if the husband's tired.
[SPEAKER_02]: And they'd never re-mavied.
[SPEAKER_02]: So it's a young Brahmin video.
[SPEAKER_02]: I live by the river.
[SPEAKER_02]: and is a little hut when I live and I worship Gopal or Krishna there and this is my life.
[SPEAKER_02]: I might think that's not a very happy life for him.
[SPEAKER_02]: It's the most wonderful thing.
[SPEAKER_02]: You could imagine this is what you wanted to be.
[SPEAKER_02]: basically, but he got it also.
[SPEAKER_02]: He lived by the Ganga and he worshiped the Divine Mother.
[SPEAKER_02]: So, this is the aspiration to an spiritual life, a life of the Spirit and inner life.
[SPEAKER_02]: Anything that is high requires this inner life.
[SPEAKER_02]: Let alone spiritual life, if it is an intellectual life, if those who have met professors, researchers, scientists working in some field, how they live in that realm, the external world is secondary, that mathematician, a very nice story, pure mathematician, I think it is an orbit, we narrow somebody, is reading in his life, is famously forgetful.
[SPEAKER_02]: So, one story goes in the university one day he the mathematician and his family the change their apartment.
[SPEAKER_02]: And of course, you forgot where the new apartment is.
[SPEAKER_02]: So he went back in the evening after class hours, he went back to the old apartment.
[SPEAKER_02]: Of course, nobody was there.
[SPEAKER_02]: He was standing and staring at the empty apartment, trying to recall, where did we go?
[SPEAKER_02]: Besides my family, where did we all go?
[SPEAKER_02]: And he couldn't remember.
[SPEAKER_02]: Then he saw a little girl standing there outside the apartment.
[SPEAKER_02]: And he said, my dear, can you tell me the people who lived there, where did they go?
[SPEAKER_02]: A little girl said, Dary and mom said you would forget that she sent me to get you.
[SPEAKER_02]: His wife knew that he would be standing there alone in that apartment.
[SPEAKER_02]: You didn't even recognize his daughter.
[SPEAKER_02]: But he's dwelling in that realm.
[SPEAKER_02]: So, so much so that the other external things which seem to be important to the other people it will have second redeem.
[SPEAKER_02]: There is no bandwidth left over to concentrate on anything else.
[SPEAKER_02]: That is the myth of the, not the myth, the actual case of the absent-minded professors.
[SPEAKER_02]: They are like that because it is so much concentration on something and the field of study or research that there is very little attention processing capacity left over for anything else.
[SPEAKER_02]: Is it a good life?
[SPEAKER_02]: It's a wonderful life.
[SPEAKER_02]: A life of concentration is a much better life, much happier life than life of distraction.
[SPEAKER_02]: We think we'll be happy if I keep scrolling all day long.
[SPEAKER_02]: But I'm not, it shows, I'm unhappy.
[SPEAKER_02]: But if I keep focused on one thing, I pursue something which is by my heart is, and pursue it consistently, then the mind becomes much more enriched and happier.
[SPEAKER_02]: Mihai Chexen, Mihai, the psychologist who wrote the book flow, it did a lot of work on this.
[SPEAKER_02]: How concentration makes your life much more meaningful.
[SPEAKER_02]: The best moments of our life, the highest experience of life, are usually experiences of deep absorption, a death-manitya.
[SPEAKER_02]: higher life, whether it is a musician, whether it is a scientist or a writer, anybody doing anything creative, anything higher, you will find the most of the time and attention is engaged in that, let alone spiritual life.
[SPEAKER_02]: What happens then?
[SPEAKER_02]: Winnie Britta-Kama.
[SPEAKER_02]: very interesting.
[SPEAKER_02]: That such a person is abandoned by the desires.
[SPEAKER_02]: In spiritual life is struggle against the world, it desires which keep pulling us back into the world.
[SPEAKER_02]: Our concerns, our anxieties, our desires about the world, it keep pulling us back.
[SPEAKER_02]: Such a person who's absorbed in God, like Ganeshwar says, the tree which is on fire, the birds fly away from there.
[SPEAKER_02]: The birds of desires fly away from the tree, which is on fire, automatic, they will leave it.
[SPEAKER_02]: The tree doesn't have to drive away those birds, similarly, all worldly concerns fly away from your mind when you are on fire with God.
[SPEAKER_02]: What is that for on fire with God or death when it can't standly, dwelling on spiritual run.
[SPEAKER_02]: So, Amiturian energy says when he was in the Himalayas, the foothills of the Himalayas
[SPEAKER_02]: You would live in a hut, and beg for his food once in a day.
[SPEAKER_02]: And rest of the time, he said, we would say, a monk is a beggar, one hour a day, and an emperor, 23 hours a day.
[SPEAKER_02]: Today, that hour, when you go out to beg for your food, you're a beggar.
[SPEAKER_02]: And the rest of the 23 hours, because you don't want anything else from anybody in the world.
[SPEAKER_02]: And he said, how would he spend his time?
[SPEAKER_02]: He said, job, the hand, part, study, reputation of the mantra, meditation.
[SPEAKER_02]: And then study, reputation of the mantra and meditation.
[SPEAKER_02]: It goes in a circle, cycle.
[SPEAKER_02]: If it gets monotonous, switch, it's difficult to repeat the mantra.
[SPEAKER_02]: All right, switch, listen to a devotional song.
[SPEAKER_02]: Switch, read the life of an inspiring, you know, of your favorite spiritual text,
[SPEAKER_02]: No, you don't feel like doing that, you want to go inward, very good, even better, settle down, turn inwards and meditate, but let it go on in cycle.
[SPEAKER_02]: If nothing else, then you get up and do a little bit of a formal worship, small pooja in your room or in your shrine.
[SPEAKER_02]: The world pulls us, this is desire, desire.
[SPEAKER_02]: I, we flow out through the eyes and ears and that pulling us shows our inner poverty.
[SPEAKER_02]: One monk put it very beautifully.
[SPEAKER_02]: You do not see beauty within, therefore you flow out through the eyes looking for beauty outside, asking the world, begging from the world to show me beauty.
[SPEAKER_02]: You do not hear music within, therefore you go out through the ears looking for music outside.
[SPEAKER_02]: You do not find a rasa, taste within its boring, blow out through the tongue to taste the world.
[SPEAKER_02]: The touch of God is not there within.
[SPEAKER_02]: Brahma's, I'm special, literally the word used in Gita, the touch of Brahman, not there.
[SPEAKER_02]: So, with the hands pleasant touch in the world outside, smell in the world.
[SPEAKER_02]: You don't smell the divine fragrance within.
[SPEAKER_02]: Basically, fulfillment is not there within.
[SPEAKER_02]: That's why we try to fulfill ourselves in so many different ways in the world outside.
[SPEAKER_02]: It shows inner poverty, inner poverty.
[SPEAKER_02]: Vinibitakama, the spiritual person because of the constant engagement with the divine, no longer has this even desire to flow out.
[SPEAKER_02]: So, the desire is afled, is not struggling anymore, you are not struggling anymore.
[SPEAKER_02]: You don't just don't want it, it's so filled inside.
[SPEAKER_02]: That's a very beautiful state of mind.
[SPEAKER_02]: Then, then they will be Mukta, Sukhaduk, Krasangade, what happens to such a person?
[SPEAKER_02]: is elevated, freed from the pairs of opposites, the dualities which dominate our life, pleasure and pain, success and failure, honor and dishonor.
[SPEAKER_02]: So all of these series of dualities.
[SPEAKER_02]: Every thing that we seek in the word has a duality, taste, good taste which I like, taste which I don't like, sight, what I want to see, what I don't like seeing, what I want to hear, what I don't like hearing, all these dualities they fade away for such a person.
[SPEAKER_02]: because that person sees the one reality underlying those dualities.
[SPEAKER_02]: The intention no longer is to seek out the favorable, likeable site sounds melt taste touch in the world or to avoid the unlikable site sounds smell touch taste in the world.
[SPEAKER_02]: That is no longer the intention.
[SPEAKER_02]: We have already found something which is so fulfilling for us, the external plus and minus is the duality is do not mattering, the model is you have a sadness towards them, so you are freed of the dualities, that gives great calmness to the mind, a great purity to the mind and shoes, otherwise we are in constant turmoil in these dualities, seeking a set of things and seeking to avoid another set of things, this duality is some
[SPEAKER_02]: I remember, some of you may have heard of Anandhama, she was a great mystic in India, L.A.D.
[SPEAKER_02]: St, in the 1960s, 70s, 80s.
[SPEAKER_02]: I didn't see her, it was, have you seen her?
[SPEAKER_02]: You have, some of you have seen her.
[SPEAKER_02]: I never, I have heard about her and her met with people who have seen her.
[SPEAKER_02]: So, this professor Arinam Chakra Bhatti, the philosopher.
[SPEAKER_02]: He has seen on a number of occasions, he was with his guru.
[SPEAKER_02]: He was serving his guru at that time.
[SPEAKER_02]: So, his guru days to visit and in the Mayma sometimes.
[SPEAKER_02]: So, once and in the Mayma said to him that and she said to many others also.
[SPEAKER_02]: Do Niyayu to Duneyava?
[SPEAKER_02]: in Bengali, do means to dunya means word.
[SPEAKER_02]: It is a play on words, dunya.
[SPEAKER_02]: So the play on words is like this, in Bengali do means to neya means taking with.
[SPEAKER_02]: If you take two, with two, do neya.
[SPEAKER_02]: But that is the word for word dunya, the same word, taking two, when you have two.
[SPEAKER_02]: So if you play it on those words and saying that these dualities are the word, the samsara.
[SPEAKER_02]: Professor Random Jacobity told me this because he was saying that she was actually a non-dualist.
[SPEAKER_02]: She is always seen as a mystic and a devotee which she was but her vision was non-dual.
[SPEAKER_02]: That is why she said, some sorrow is this duality, this twos.
[SPEAKER_02]: The twos do not matter to you anymore.
[SPEAKER_02]: the external success and failure.
[SPEAKER_02]: The external fame and people might praise you, like you, your popular or utterly ignored and disregarded.
[SPEAKER_02]: All fine, if you are popular, very good, very nice.
[SPEAKER_02]: And if you are not popular and disregarded, even better.
[SPEAKER_02]: Vivekananda, after the World Parliament of Legends, stock in 1893 in September 11th
[SPEAKER_02]: He was staying as a guest, he wept that night, and he wrote later, because I knew those days were gone forever in my life and I would wonder unknown and unknown and unrecognized.
[SPEAKER_02]: Now the public part of his life starts, which he continued till the end of his life, he was overwhelmed with people constantly, badgering him, seeking attention, advice and all of that.
[SPEAKER_02]: What he really liked is this, he says very beautifully, to be forgotten by the world and the world forgetting.
[SPEAKER_02]: Remember very beautifully put.
[SPEAKER_02]: The world forgets you much faster than you forget the world.
[SPEAKER_02]: The world is busy with itself.
[SPEAKER_02]: So if you drop out, you might think so many people are missing me, they're thinking, no, no, no, no, no.
[SPEAKER_02]: Somebody said he went for a meditation retreat and then he became a little restless in between.
[SPEAKER_02]: And he had this very sort of intuition that his wife and his kids were missing him terribly.
[SPEAKER_02]: So he came back and he asked, he left the meditation retreat and he came back.
[SPEAKER_02]: And he says, I checked with my wife and they said, yes, we missed you a lot.
[SPEAKER_02]: So I knew I was right that they were missing me.
[SPEAKER_02]: It's good to come back.
[SPEAKER_02]: Those are excuses offered by your mind.
[SPEAKER_02]: They were having a nice time at getting the break.
[SPEAKER_02]: You had a break away from them.
[SPEAKER_02]: They have a break away from you.
[SPEAKER_02]: Your wife and kids.
[SPEAKER_02]: By the world, forgotten the world, forget very quickly.
[SPEAKER_02]: The world is busy with what?
[SPEAKER_02]: With the world.
[SPEAKER_02]: If you're not in the world, you've dropped out of it.
[SPEAKER_02]: You'll forget immediately.
[SPEAKER_02]: You forget more slowly because it leaches out of our minds.
[SPEAKER_02]: It'll more slowly.
[SPEAKER_02]: So, by the world forgotten and the world forgetting, Vivekananda says this, this is what he wanted.
[SPEAKER_02]: That is what happens, Amudaha thus undeluted.
[SPEAKER_02]: Not identified with limited body, Nirvana, not subject to the delusions, bond of this body, mind identification, Nirmoha,
[SPEAKER_02]: Then he says, Gita Sangha Dosa, having overcome the defects arising out of stickiness with samsara, then Venivirtakama, from whom all desires have felt, have fled, have fled.
[SPEAKER_02]: Don't worry, we mukta, and free of the swinging between the dualities.
[SPEAKER_02]: How is all this accomplished?
[SPEAKER_02]: not by direct combat, you will get stuck if you do all that, you will get more and more in title, in title, in title, all of this is accomplished by one thing, a Dhyatmanitya, dwell in the spiritual realm, don't dwell here.
[SPEAKER_02]: Then what will happen?
[SPEAKER_02]: Your Amur, half of the first time you are not deluded.
[SPEAKER_02]: And such a one, got chanty, they go, Padama Bhyamtha, to that imperishable realm, the spiritual realm, freedom, spiritual freedom, you attain the end of the adventure, one which we set out timeless eons ago, attain the end of that.
[SPEAKER_02]: Let me do the peace chant, we will take some questions and we will come with the vask at also.
[SPEAKER_02]: Om Shanti-Shanti-Shanti-Shanti-Hari-Hi-Om Tatsuk Srirang-Keshna-Ruparnamasthu.
[SPEAKER_02]: Yes, especially pray to Sri Rama Chandra, may his blessings be on all of us, and may we have this blessed life which is spoken about here, dwell in the spiritual realm, overcome the stickiness of samsara, overcome this limitedness, the delusional effects of samsara, ego and pride and arrogance, and not be swept by the ups and downs of the waves of samsara.
[SPEAKER_02]: Yes.
[SPEAKER_06]: Some of you is this slow cut describing the Jeevan Mukta or the Seekar, some like you know.
[SPEAKER_02]: Yes.
[SPEAKER_02]: It is, these are the qualities of a saint.
[SPEAKER_02]: You will find it in those who are enlightened beings, but those qualities of a saint are meant for our practice.
[SPEAKER_02]: If you look at the lives of the direct disciples, of course, of Takurma Swamiji, they, each of them you can see in their lives how it is manifested, Nirma Anamoha.
[SPEAKER_02]: They are the greatest of humility.
[SPEAKER_02]: They never ever think of themselves as special in any way.
[SPEAKER_02]: They are the most special of beings and they never think of themselves as at all special.
[SPEAKER_02]: Why?
[SPEAKER_02]: Because they identify with the entire universe.
[SPEAKER_02]: They are one with all.
[SPEAKER_02]: But at the same time, they never think of themselves as less than anybody in the world.
[SPEAKER_02]: Because they identify with the reality with God.
[SPEAKER_02]: Nirvana, no delusion at all about samsara, no attachment to anything in the world.
[SPEAKER_02]: So many such examples you can see, Sri Ramakrishna, the most beloved place for him.
[SPEAKER_02]: Duccination, where he did all his father and about the temple of his beloved Kali, Makali was there, Bhavathar and Kali.
[SPEAKER_02]: Somebody put it into his ears a rumor that the master, the owner of the Duccination, that family, they didn't want him around and the moment he heard this, he was in conversation with people.
[SPEAKER_02]: didn't even stop to pack, he put cloth on his shoulder, started walking out towards the gate.
[SPEAKER_02]: Not one thing he took with himself.
[SPEAKER_02]: When people heard about this, they corrected the error, the game ran and fell at his feet and this, this is not about you, somebody else, it was miscommunication, this was a mistake.
[SPEAKER_02]: Even greater detachment, immediately turned around, came inside and started the conversation.
[SPEAKER_02]: He was not waiting for somebody to tell him it's an error, look, I'm leaving.
[SPEAKER_02]: Are you sure?
[SPEAKER_02]: I'm leaving?
[SPEAKER_02]: No, he would have left.
[SPEAKER_02]: He would have never, nobody would have ever seen him again.
[SPEAKER_02]: That kind of, that Jita Sangradosa, no attachment to anything in this world, even the highest most spiritual things.
[SPEAKER_02]: Only attachment is to God.
[SPEAKER_02]: That's how he attains that non-attachment.
[SPEAKER_02]: And you see that again and again in the lives of all of these people.
[SPEAKER_02]: But all of that is attained by a dark manitya, continuously dwelling in a spiritual realm, dwelling through meditation, through prayer, through study, through music, through service, through formal worship, in whatever whatsoever way you can dwell there, you can make your life
[SPEAKER_02]: in one day, in a week or one part of the day, no, failure life with all our work, our samsara can very well go on, God knows that this is the work that you have to do, God knows that this is the family dependent on you, God knows this is our our physical financial problems and all of that, God knows everything and therefore God knows that you can do these spiritual practices and the midst of that, it is possible.
[SPEAKER_06]: So, one is a seeker while practising these qualities and accomplish it becomes a G1 Muktan.
[SPEAKER_02]: A complete becomes a G1 Muktan.
[SPEAKER_02]: These are actually the qualities of an enlightened being.
[SPEAKER_02]: That is true.
[SPEAKER_02]: But we must practice these things in order to reach there.
[SPEAKER_02]: Some videos.
[SPEAKER_02]: He young man there.
[SPEAKER_03]: Tell us your name and that's the name of Namaste of Swamiji.
[SPEAKER_03]: My name is Shriya.
[SPEAKER_03]: My question is about what is the relation between the Jiva and the Atman?
[SPEAKER_03]: Like you oftentimes in the lectures, we talk about the small UYOU versus the capital YOU, right?
[SPEAKER_03]: And often, like when we are alive, we have, you know, Oathman is bright, you know, brightly within us, and we are living our lives.
[SPEAKER_03]: And when someone passes away, you know, it's, you know, they pass on.
[SPEAKER_02]: And Jeevan Atman, the Atman means self.
[SPEAKER_02]: The Sanskrit word for the self.
[SPEAKER_02]: Let me say what's the self?
[SPEAKER_02]: It's you.
[SPEAKER_02]: Now, the Jeeva is the real nature of the Self is according to Vedanta, Satjidana, the existence consciousness, or pure awareness or pure being, but that's not how we see ourselves right now.
[SPEAKER_02]: Right now, how do we see ourselves?
[SPEAKER_02]: We see ourselves as a body, as a personality, as thoughts, feelings, ideas, and identity.
[SPEAKER_02]: And yes, I don't deny that I am conscious, there is awareness or consciousness.
[SPEAKER_02]: It's this bundle, this bundle is called a Jeeva.
[SPEAKER_02]: In this G1, the components are continuously flowing and changing.
[SPEAKER_02]: The body is flowing and changing and one time it will die, but the G1 does not die with the body.
[SPEAKER_02]: There's other components of the bundle, which will carry on beyond that, which came before death, which will carry on beyond death.
[SPEAKER_02]: That is the mind, the some scars, the bundle of conditionings, the kosher, right?
[SPEAKER_02]: Kosher's, yeah.
[SPEAKER_02]: Only the unnamic kosher has destroyed.
[SPEAKER_02]: The other kosher will persist, and they will continue into other bodies.
[SPEAKER_02]: It's like your hardware, your phone or tablet may be damaged, but if the data is still there, you can download it into a new tablet or something.
[SPEAKER_02]: But you are neither the phone, not the data.
[SPEAKER_02]: You are separate from away.
[SPEAKER_02]: So the G1 is the Atman under the influence of body-mind, under the influence of ignorance, identifying with body-mind.
[SPEAKER_02]: Now you can see, while the first thing is a Nirvana, don't identify with, don't identify with anything that is measurable.
[SPEAKER_02]: Don't measurable means limited.
[SPEAKER_02]: Yes, gentlemen here, please tell us your name and ask the question.
[SPEAKER_00]: Hey, my name is Frank, you talked about consistent spiritual practice.
[SPEAKER_00]: And I feel like for a long time, I've tried to do that as a layperson for about 10 years I've done regular meditation, mostly through Buddhist background, but recently I found non-duality, your teachings.
[SPEAKER_00]: And I think my understanding also increased a lot.
[SPEAKER_00]: And not just in non-duality, but the whole picture of spiritual life and listening to my sci-fi cart.
[SPEAKER_00]: And I feel like I can't get what they're all pointing at.
[SPEAKER_00]: Yes.
[SPEAKER_00]: So I see the progress that I'm making.
[SPEAKER_00]: But occasionally things happen in life where it still brings me to a very low mental state.
[SPEAKER_00]: And I try to throw everything I have at it.
[SPEAKER_00]: And it surprises me how little I can do with all I've done in my spiritual progress.
[SPEAKER_00]: So, what do you have, what recommendations do you have in those days?
[SPEAKER_02]: Don't worry at all, that's the very nature of the physical body and the psychic body, that is a subtle body mind.
[SPEAKER_02]: It's a very nature to continuously change and not to become refined so easily.
[SPEAKER_02]: The physical body, no matter when a person is worldly or spiritual or enlightened, the physical body will get older, will get sick and it will get it will die.
[SPEAKER_02]: The mind is subject to swings for a very very long time.
[SPEAKER_02]: even when the mind swings and it falls slow and maybe even spiritual practices might become on a in a arena low ebb they they might become mechanical or you might even stop doing them for some time don't but you might want people to do that nothing is lost start all over again we have had endless lifetimes so we are at it nothing is lost
[SPEAKER_02]: The beauty of this non-dual path is, it tells you that you are the Atman already.
[SPEAKER_02]: We are that, nothing that we are doing here will improve that, nothing that we do not do will ever hurt or destroy that, you are absolutely secure in that.
[SPEAKER_02]: And the spiritual practice, the moment I feel, I am not doing enough or I'm not doing it, instead of spending time in regret, instead of self-doubting.
[SPEAKER_02]: Maybe I'm not making any progress, don't worry at all.
[SPEAKER_02]: The very fact that I'm on the spiritual path is progress.
[SPEAKER_02]: There's a saying, there is no bad meditation, except not meditating.
[SPEAKER_02]: I sit on my seat and not there is no interest and it is all mechanical and then I am either restless or I am sleepy but I stick to it and I finish whatever I have to do say one hour of meditation will get up completely useless kind of meditation I would think no no no no that is alright.
[SPEAKER_02]: And it's really all right.
[SPEAKER_02]: I'm not just saying it to reassure your encourage you.
[SPEAKER_02]: It's really, really all right, because you are that limitless consciousness, that one shining light.
[SPEAKER_02]: It's because of that one shining light that you are that you're able to see the mind going down and that particular rabbit hole for that at that time.
[SPEAKER_02]: And the mind rises and is pure and concentrated, all very good, but it's just like a polished matter.
[SPEAKER_02]: The mind falls, it's just like a dirty mirror.
[SPEAKER_02]: You are neither the polish mirror nor the dirty mirror.
[SPEAKER_02]: Mantra, those who do mantra, japa.
[SPEAKER_02]: Don't worry at all.
[SPEAKER_02]: Nobody told you to look for the results.
[SPEAKER_02]: All the guru told you was to repeat the mantra.
[SPEAKER_02]: Are you repeating the mantra, yes, but I'm no more but just repeat.
[SPEAKER_02]: Really, it's because we lack faith in the power of the mantra that we are constantly checking to see if anything's happening.
[SPEAKER_02]: Don't worry.
[SPEAKER_02]: It is happening.
[SPEAKER_02]: There is a death banity.
[SPEAKER_02]: See what he has said.
[SPEAKER_02]: There is a don't look for measurable results.
[SPEAKER_02]: That is again, man.
[SPEAKER_02]: All the it tells us is, keep at it.
[SPEAKER_02]: Just stay there.
[SPEAKER_02]: If keep at it sounds very tiring.
[SPEAKER_02]: Don't be tired.
[SPEAKER_02]: Just stay there.
[SPEAKER_02]: Just stay.
[SPEAKER_02]: Without doing anything itself, you are one with God.
[SPEAKER_02]: There is a saying in
[SPEAKER_02]: Harise, Lagir, Harise, Lagirahu Man, Tara Bhanath Bhanath Bhanjai, O my mind, stay connected, stay with the Lord.
[SPEAKER_02]: The Hindi, it's a very sweet kind of uses of Hindi, Bhanath Bhanath Bhanath Bhanjai means it's happening.
[SPEAKER_02]: It's being prepared.
[SPEAKER_02]: You thought I was nowhere in spiritual life, or I have not been clear where I am in all this.
[SPEAKER_02]: Suddenly you see it's stuck, it's unmistakable.
[SPEAKER_00]: Are there periods where you would fall into, you would use different practices more than others?
[SPEAKER_02]: Certainly, always be intelligent about it.
[SPEAKER_02]: Use meditation, use service, use devotional music, whatever the set of practices which are there in your path.
[SPEAKER_02]: don't be over rigid about it.
[SPEAKER_02]: Only one thing we rigid about that I will not let go.
[SPEAKER_02]: This is my path.
[SPEAKER_02]: I am a spiritual secret.
[SPEAKER_02]: I define myself in that way.
[SPEAKER_02]: If once you define yourself in that way, instead of spirituality is one component of my life, I have crossfit and I have this and that and I have also spirituality.
[SPEAKER_02]: It's a good thing to have.
[SPEAKER_02]: No, I'm not sure what cross-fitted because I just heard about it.
[SPEAKER_02]: Exercise technique, exercise method.
[SPEAKER_02]: So, no, put it on your Facebook status.
[SPEAKER_02]: But that's how you define yourself.
[SPEAKER_02]: Now do that.
[SPEAKER_02]: If it's a tall true, if all these things are a tall true, then we are all spiritual seekers.
[SPEAKER_02]: What's the harm in admitting it to ourselves?
[SPEAKER_02]: Then you remove the barriers to this adhyatmanithya, this constant dwelling in the spiritual realm.
[SPEAKER_02]: We are dwelling in the spiritual realm, but we are dwelling like this, I is closed.
[SPEAKER_02]: You just take the responsibility and say, yes, if Vedanta is true, we are dwelling in the midst of God, we are dwelling in an ocean of God.
[SPEAKER_02]: And whatever I can, I will do, remember, it really doesn't depend on us, it doesn't depend
[SPEAKER_02]: can say it does not depend on the lower self, it is the higher self it depends on or if you are devotional in flight, you do not depend on the individual being it depends on God.
[SPEAKER_00]: Thank you.
[SPEAKER_02]: At the back please come with the basket.
[SPEAKER_05]: Thank you Swamiji, I'm Vabhaav, like this is more of a curiosity question, given your experience talking to so many monks in Himalayas and everywhere who have practice for like 20 years, 30 years, 40 years.
[SPEAKER_05]: So while they're practicing like, and also like there's a stage where one gets enlightened right.
[SPEAKER_05]: are they like still in the journey and that's why they are away in the mountains or like even after getting a enlightenment people can just choose to stay there instead of coming in the world and trying to bring more souls with them to the highest.
[SPEAKER_02]: Spiritual journey there can be no rule common rule for everybody.
[SPEAKER_02]: That's the beauty of I would say of Sanatana Dharma that is a wide variety of spiritual paths and specially for those who are enlightened, there are no rules for them.
[SPEAKER_02]: They might come and inspire thousands
[SPEAKER_02]: They might come and be just like an ordinary person, utterly unknown in the midst of the crowd.
[SPEAKER_02]: They might not come here at all and be in the mountains forever till the end of their lives.
[SPEAKER_02]: They might be.
[SPEAKER_02]: One person might be a simple priest in a small, temple, non-descript.
[SPEAKER_02]: There have been such people, even recent times, a fully enlightened.
[SPEAKER_02]: There are those Sri Ram Krishna says, they are like those who eat the mango and then wipe off the face.
[SPEAKER_02]: So nobody can know that they've eaten the mango.
[SPEAKER_02]: And they are the others who would invite others to share the mango also.
[SPEAKER_02]: So some might be there who start huge service organizations for the welfare of thousands of people.
[SPEAKER_02]: Some are there who are spiritual masters who guide people in meditation and philosophy and in devotion.
[SPEAKER_02]: You cannot make a rule.
[SPEAKER_02]: Some might spend their lives in meditation and never, nobody would know them.
[SPEAKER_02]: Okay, the last question.
[SPEAKER_01]: Pranam Swamiji, my name is Shweta and I'm from Toronto.
[SPEAKER_01]: Swamiji, my question is around detachment that you talked about.
[SPEAKER_01]: How does one practice detachment, especially in relationships?
[SPEAKER_01]: And especially when you feel the pain of your loved ones, it's very hard to let go.
[SPEAKER_01]: And sometimes you feel if you are trying to detach, you're not caring enough for love.
[SPEAKER_02]: Correct.
[SPEAKER_02]: So detachment means don't detach.
[SPEAKER_02]: rather attach, but attach yourself to the Lord.
[SPEAKER_02]: Suppose you worship God as Sri Ramachandra, then what happens?
[SPEAKER_02]: All our desires, they are to be converted into devotion.
[SPEAKER_02]: What is spirituality?
[SPEAKER_02]: From selfishness to selflessness, from desire to devotion, from distraction to concentration,
[SPEAKER_02]: from other knowledge to self knowledge.
[SPEAKER_02]: These are the four yoga's.
[SPEAKER_02]: Karma yoga, bhakti yoga, dihane yoga and ghanay yoga.
[SPEAKER_02]: So devotion to Sri Ramachandra.
[SPEAKER_02]: Now, I see him, I see my Lord in, husband, wife, children, father, mother, people in the community, whomever, the same Lord is shining there.
[SPEAKER_02]: And then skillfully I deal with each one, whatever is required.
[SPEAKER_02]: then you'll be able to navigate.
[SPEAKER_02]: People, again and again, especially people struggle with children.
[SPEAKER_02]: That's because of attachment, the problems are more because of attachment than anything else.
[SPEAKER_02]: Yes, the Lord Himself has come as my son, the Divine Mother has come as my daughter.
[SPEAKER_02]: He has given me an opportunity to serve them.
[SPEAKER_02]: Now, suppose those that son or daughter has many problems in their lives, may be physical problems in emotional problems, educational whatever, which cause great suffering or pain to the parents, that is because we want the child to be this way or that way.
[SPEAKER_02]: But how can you tell God to be this way or that way?
[SPEAKER_02]: If it so pleases the lot to come in the form of that child, all right, I will offer my
[SPEAKER_02]: Jail this sick, my worship is in medical treatment and taking care and serving a lot in that way.
[SPEAKER_01]: But Swamiji, then how does one stay detached in terms of the pain?
[SPEAKER_01]: If somebody is your lover and his suffering, you feel helpless, you can't feel helpless.
[SPEAKER_02]: The only thing you can do, if your devotion is to the Lord, everything you will take to the Lord.
[SPEAKER_02]: Please help this child or whoever it is, the loved one.
[SPEAKER_02]: This is what they are going through.
[SPEAKER_02]: Please bless them, please help them.
[SPEAKER_02]: My attention is on him.
[SPEAKER_02]: Not so much on the loved one.
[SPEAKER_02]: And those ones, I serve, I try to help them through that prayer.
[SPEAKER_02]: And of course, I do everything for them.
[SPEAKER_02]: But our real struggle comes because, all right, here is a person who is not doing well in their life.
[SPEAKER_02]: And they are very close to me, maybe a brother or sister or a child, a beloved person.
[SPEAKER_02]: And they are suffering, I am feeling a ten times more, maybe more than them.
[SPEAKER_02]: Sometimes they couldn't care less, but I feel it.
[SPEAKER_02]: So now my suffering is mainly because I want to change their circumstances and make them happy the way I want them to be happy.
[SPEAKER_02]: And that's not happening, I don't see any way that will happen.
[SPEAKER_02]: I will serve them in whatever way possible, because I am serving my Lord, in them I am never missing them, missing the Lord, because the Lord is present in everybody, equally present in everybody, that is what happens then what happens is this Jita Sangha Dosa, the stickyness to particular persons that dissolve a little bit.
[SPEAKER_02]: You will never give up as a mother or as a parent, you are very vulnerable to what happens to the children.
[SPEAKER_02]: That is impossible to get rid of, but at least little distance, little detachment comes from that particular person.
[SPEAKER_02]: You can't change, otherwise you can't change ourselves very difficult to change others.
[SPEAKER_02]: Yes.
[SPEAKER_02]: So attachment to the Lord, that is the key to detachment, otherwise if I forcefully try to detach from others, I will not be able to do that number one and then I will become just weird.
[SPEAKER_02]: It will feel cold, it will feel like I am pushing up a somebody.
[SPEAKER_02]: No, this should not feel pushed away at all.
[SPEAKER_02]: We will feel something weird is going on, but you are practicing something, but you seem
[SPEAKER_02]: People talk about how much senior monks I've seen, spiritual people, how much they love us.
[SPEAKER_02]: Don't be fooled, they don't love you in the way you think they love you.
[SPEAKER_02]: They love the Lord within you.
[SPEAKER_02]: Sadama Krishna says to Vivekananda, The day I do not see Narayana in you, I will not be able to see your face also.
[SPEAKER_02]: Vivekananda so much.
[SPEAKER_02]: But this is only because I see Narayana in you.
[SPEAKER_02]: If I don't see Narayana in you, if I don't see God in you, I will not be able to look at your face also.
[SPEAKER_02]: very good.
[UNKNOWN]: Thank you.