[SPEAKER_08]: O, Vasudeva, Sutam Devam, Kamsa, Charnuram, Arganam, Devaki, Paramanandam, Krishnam, Vanday Jagad Gurum.
[SPEAKER_08]: Bhagavad Gita we are on the 15th chapter.
[SPEAKER_08]: Last time we studied verse number 5.
[SPEAKER_08]: So those who like you can join me in chanting it, I will chant and you can repeat after me.
[SPEAKER_08]: Nirma namoha jita sangha dosa Nirma namoha jita sangha dosa Adhyatmanitya venivritya kama Adhyatmanitya venivritya kama
[SPEAKER_08]: Donday, Vemukta, Sukhadoka, Sangay, Donday, Vemukta, Sukhadoka, Sangay, Gachantya Murah, Padama, Bhyayam, Tat, Gachantya Murah, Padama, Bhyayam, Tat.
[SPEAKER_08]: So, freed from pride and delusion, overcoming the evil of attachment, ever devoted to spiritual pursuits,
[SPEAKER_08]: read of desires and the dual-strong named pleasure and pain, the wise go to that immutable goal.
[SPEAKER_08]: So what is that goal that is now being said?
[SPEAKER_08]: What is the nature of ultimate reality?
[SPEAKER_08]: What is the whole point and purpose of spiritual life?
[SPEAKER_08]: That is now being said in 6th verse.
[SPEAKER_08]: Again a very
[SPEAKER_08]: about Monksha liberation, number 6.
[SPEAKER_08]: Nathad Bhasa Yatisuryo Nathad Bhasa Yatisuryo Nasha Shanko Napa Vakaham Nasha Shanko Napa Vakaham Yad Ghatwana Nivatanti Yad Ghatwana Nivatanti Tatthama Paramamam
[SPEAKER_08]: This sun does not illuminate, nor the moon, nor the fire, that is my supreme state reaching which they do not return, very poetic, very sublime, reaching which they do not return.
[SPEAKER_08]: That means it is not here, it is somewhere there and you have to reach it.
[SPEAKER_08]: So, not only that, it's something to be done, it's in the future.
[SPEAKER_08]: Now, the nature of ultimate reality is Brahman is, it is all pervasive.
[SPEAKER_08]: If it is all pervasive, it's everywhere.
[SPEAKER_08]: And what is everywhere must be here.
[SPEAKER_08]: It is eternal.
[SPEAKER_08]: All the time.
[SPEAKER_08]: Therefore, what is all the time must be now also, right now.
[SPEAKER_08]: And it is yourself.
[SPEAKER_08]: Brahman is you all that.
[SPEAKER_08]: Therefore, that which is all pervasive, eternal, and yourself, there is no question of going there or attaining it.
[SPEAKER_08]: In what sense will you go there?
[SPEAKER_08]: It's already here.
[SPEAKER_08]: Where will you go?
[SPEAKER_08]: Would you have to wait for it?
[SPEAKER_08]: At the end of your life, maybe then you'll reach God.
[SPEAKER_08]: Or is it that you have to wait for the coming of the avatar or the Messiah?
[SPEAKER_08]: Or you have to wait for the Millennium, something in the future?
[SPEAKER_08]: You can be it, if you like to wait, but it's right now, it's right now as well.
[SPEAKER_08]: Is it something other than us?
[SPEAKER_08]: If it's something other than us, then it's duality.
[SPEAKER_08]: See, the problem is if God, Upman, Dhamma, is something other than us, it is then you are already limiting it, because that which is other than me excludes me.
[SPEAKER_08]: And if that ultimate reality excludes anything, it's limited.
[SPEAKER_08]: if Brahman excludes x, then Brahman becomes Brahman minus x.
[SPEAKER_08]: So, it cannot be infinity, it cannot be complete, cannot be whole.
[SPEAKER_08]: It cannot exclude me.
[SPEAKER_08]: It must be the self.
[SPEAKER_08]: If it is the self, if it is all pervasive, then it is not located in a particular place there.
[SPEAKER_08]: And if it is eternal all the time, all pervasive, all the time and your very self, what is
[SPEAKER_08]: In fact, you have no choice in it.
[SPEAKER_08]: You cannot not attain it, do I get a say in this?
[SPEAKER_08]: No, you don't.
[SPEAKER_08]: So, what does attaining it mean?
[SPEAKER_08]: So, the different religions, spiritual paths, they have different ways of putting it.
[SPEAKER_08]: One might be an outright dualistic path.
[SPEAKER_08]: And so, no, no, it's not attained.
[SPEAKER_08]: Clearly, he is saying it has to be attained.
[SPEAKER_08]: So it is differing from you.
[SPEAKER_08]: Yes, it's a separate place that's heaven, this is earth, this is the world that's heaven.
[SPEAKER_08]: It's a separate place and it's not all the time, it's in the future.
[SPEAKER_08]: Clearly you're not enlightened now, you're not upman, drunken, you're not one with God right now.
[SPEAKER_08]: You'd be crazy to claim that.
[SPEAKER_08]: non-violence claim that, but the dualist will say you will be crazy to claim that, and so it must be something in the future, and clearly you are not God, so the ultimate reality must be different from you.
[SPEAKER_08]: That is one dualistic way of putting it, and then you will have stories and iconography and art and poetry about going to heaven, you know, you are usually
[SPEAKER_08]: Generally, we do not say heaven is below, and heaven is above.
[SPEAKER_08]: So, that is one way of putting it, a philosophy clearly a little weak that we have putting it.
[SPEAKER_08]: The other way, the non-dolistic way is what we say is that it is ever attain, you are right.
[SPEAKER_08]: Brahman being everywhere, it's right here.
[SPEAKER_08]: Brahman being all the time, it's right now also.
[SPEAKER_08]: And u must be Brahman, logically.
[SPEAKER_08]: Otherwise, that Brahman, which is not u, will not be an infinite reality.
[SPEAKER_08]: It'll be infinity minus u, then no longer infinite.
[SPEAKER_08]: So it must be u, right now.
[SPEAKER_08]: Then the only thing, what is the problem?
[SPEAKER_08]: You will say, even if that is so, I don't feel it.
[SPEAKER_08]: I don't see it, it just seems like that at all.
[SPEAKER_08]: this it doesn't seem like that at all.
[SPEAKER_08]: I don't feel it.
[SPEAKER_08]: I don't get it.
[SPEAKER_08]: This is called ignorance.
[SPEAKER_08]: I mean, we are at admitting it ourselves.
[SPEAKER_08]: Either all of this is false, or if it is true, then we are ignorant of it.
[SPEAKER_08]: So this ignorance is called in Sanskrit, Avidya Agyana.
[SPEAKER_08]: And this has to be overcome.
[SPEAKER_08]: And the only way any kind of ignorance is overcome is only by an
[SPEAKER_08]: by knowledge, by realization, by enlightenment.
[SPEAKER_08]: So, that is what is meant by the Dharma, it says, it says, attaining which they do not return again, the Gertwana, Nivatthanthebhuya.
[SPEAKER_08]: Yert Gertwana, Nivatthanthe, the Gertwana, Nivatthanthe, the
[SPEAKER_08]: having gone there, having attained which they do not return again.
[SPEAKER_08]: So that is what is meant by attainment.
[SPEAKER_08]: The removal of our ignorance, what ignorance that we have not attained it.
[SPEAKER_08]: Now, our question might arise.
[SPEAKER_08]: Okay, suppose I say I have attained it and I don't know about it and you're going to tell me, show me how I have attained it.
[SPEAKER_08]: But if attaining a Brahman self-realization God realization is this, then it's not much.
[SPEAKER_08]: This is just like, if I have a train guard realization, there should be some great effect of that.
[SPEAKER_08]: Yes, the effect comes from realizing what you have, it's not enough to be a billionaire, you must know your billionaire, you must have access to those billions, otherwise you will be on welfare.
[SPEAKER_08]: So, this access to your billions, the knowledge that you have it and access to it, that is what is called enlightenment, that is we do not have that, yes, that is true.
[SPEAKER_08]: So, realization that I am that and there is no choice about it there is a choice about realization we may realize or we may not realize there are other ways of putting it.
[SPEAKER_08]: the Kashmirish aivas, Kashmirish aivas, that shall have the philosophy of Kashmirish aivas.
[SPEAKER_08]: This is in order not ignorance, your real nature is Shiva.
[SPEAKER_08]: Shiva is the ultimate reality of this universe, and you are that Shiva, and why should Shiva ever be ignorant?
[SPEAKER_08]: There is no question of ignorance, then why am I like this?
[SPEAKER_08]: You are Shiva pretending to be not Shiva, why up come on Jay, it is your delight, you want to be like this, who can stop you?
[SPEAKER_08]: The right now you want to pretend to be a Jeeva, a sentient being, limited sentient being, a body mind, and the day you want to be free, you will be free, who can stop Shiva?
[SPEAKER_08]: Because you are already attained, it is already there, who can stop Shiva?
[SPEAKER_08]: Now, we might say, but I want to attain it now, how is it that I am doing so many practices, but I do not attain it.
[SPEAKER_08]: If I am Shiva, I should be able to realize that I am Shiva.
[SPEAKER_08]: You are saying that, well, the conspiracy I was having very cute answer to that.
[SPEAKER_08]: They say that, right now, Shiva wants to play at being a spiritual seeker, and the day Shiva decides, now enough of seeking, now I want to be a spiritual finder, it will become immediately enlightened.
[SPEAKER_08]: So, that reality, the ultimate reality is not that Bhasayati, Suryo, Nashashanko, Napavaka.
[SPEAKER_08]: It is not illumined, the sun will cannot illumine that, not the moon, not this fire.
[SPEAKER_08]: What does it mean?
[SPEAKER_08]: It simply means that it is not an object, it is not an object, an object can be illumined.
[SPEAKER_08]: In the daytime objects are illumined by the sunlight, at night the objects are illumined by moon light or maybe if moon is not there.
[SPEAKER_08]: ancient ancient times, we will light a fire and illumines the creepy crawlies in the night with the fire.
[SPEAKER_08]: So, illumined, now little more sophisticated than this, you see in a very similar logic, the sun stood for the organ of vision, because by sunlight,
[SPEAKER_08]: or the eyes operate should the organ of vision is enabled by sunlight so that is the symbol for seeing.
[SPEAKER_08]: And by extension, all other sense organs, ears for hearing, skin for touch, nose for smell, tongue for taste, all five sense organs are symbolized by the sun, indria, ghan indria, sense organs.
[SPEAKER_08]: the instruments of knowledge about external world.
[SPEAKER_08]: Now when it says, the sun cannot illumine, what does it mean then?
[SPEAKER_08]: Philosophically speaking, it cannot be seen, it cannot be heard, it cannot be smelled, it cannot be tasted, it cannot be touched.
[SPEAKER_08]: The five sense organs do not objectify it, that's what it means.
[SPEAKER_08]: Now the moon, in ancient Vedic symbology, it stood for the mind.
[SPEAKER_08]: the moon for the mind is reason why with the moon catches the sunlight and reflects it in another in adhoithic perspective the moon stood for the mind there are different reasons why anyway the moon stood for the mind and fire for the speech agnir why you walk fire for fire the symbol of speech even in English we say fire is speech
[SPEAKER_08]: the fiery speech.
[SPEAKER_08]: He speaks words of fire or fiery words.
[SPEAKER_08]: So, fire stood for speech, moon for the mind.
[SPEAKER_08]: Now, the fire does not illuminate.
[SPEAKER_08]: What does that mean?
[SPEAKER_08]: Philosophically, it is not an object of language, language cannot express it.
[SPEAKER_08]: And the mind, moon cannot, moon is symbol, moon light does not illuminate.
[SPEAKER_08]: Means, the mind cannot think of it.
[SPEAKER_08]: cognition cannot objectified.
[SPEAKER_08]: Now put it together, the sun, the moon, the fire, it is not something which is an object of sense organs.
[SPEAKER_08]: Atman, Brahman, Gantse, I don't see it, therefore, it doesn't exist.
[SPEAKER_08]: No, it's not something you can see.
[SPEAKER_08]: If it is something you could see and you can't see it, then you can see it doesn't exist.
[SPEAKER_08]: There is no elephant in the room because if there were one we would all see it.
[SPEAKER_08]: It is not something you can hear, it is not something you can smell or taste or touch.
[SPEAKER_08]: Then it is not something you can speak about and what going into details of that because why language cannot objectify it, what language can do and what language cannot do.
[SPEAKER_08]: It is not a way to answer the discussions, we have talked about it number of times, but the fire does not illuminate means speech, you cannot speak about it.
[SPEAKER_08]: You can try to speak about it, but it will never grasp.
[SPEAKER_08]: You will never point out precisely, the words will not in a philosophical language, they fail to refer, they will fail to refer.
[SPEAKER_08]: And whatever we think about, I am thinking about Brahman pure consciousness, are you thinking about it?
[SPEAKER_08]: Yes, then you are not thinking about it, you are thinking about something else, you think you are thinking about it, no.
[SPEAKER_08]: O Shambhu, Shambhu Shiva, O Shambhu, for the offense, I have gone on a pilgrimage to the holy places.
[SPEAKER_08]: This is an offense against your all-pervasiveness, forgive me.
[SPEAKER_08]: I have dared to chant hymns in the eye praise.
[SPEAKER_08]: This is an offense against your language cannot express it.
[SPEAKER_08]: I presume to say, I am chanting about you for this offense that you are beyond language.
[SPEAKER_08]: I have tried to say that you are within language, forgive me.
[SPEAKER_08]: I meditate upon the, this is an offense against that you are, you transcend the mind, your transcendental nature.
[SPEAKER_08]: I think I made you something I can think about, imagine visualize for this offense, forgive me.
[SPEAKER_08]: Three offenses, it says, the devotee of Shiva.
[SPEAKER_08]: that I went on a pilgrimage to see you, that I chanted hymns in diaprays, and I meditated upon you.
[SPEAKER_08]: All these are the spiritual practices.
[SPEAKER_08]: These are the triple offenses for which O shum who forgave me.
[SPEAKER_08]: Then what do you do?
[SPEAKER_08]: You are two ways.
[SPEAKER_08]: In Vedant we say, don't harass me Mahatmaji, Janayama no.
[SPEAKER_08]: There are only two ways of monk either you know it or you believe it.
[SPEAKER_08]: Is there you know it or you believe it?
[SPEAKER_08]: No, it path of knowledge Vedanta.
[SPEAKER_08]: If that doesn't work, believe it, path of faith, devotion.
[SPEAKER_08]: So, if I can't chant, if I can't but then what if those are offenses, then what do I do?
[SPEAKER_08]: I'm devoted to Shiva.
[SPEAKER_08]: What do I do?
[SPEAKER_08]: I want to realize Shiva.
[SPEAKER_08]: I want to realize my Shiva nature.
[SPEAKER_08]: There are two ways, what is the two ways?
[SPEAKER_08]: One is, then exactly.
[SPEAKER_08]: Don't go anywhere, don't move, stop movement, don't move about in some Sahara, and remind it of the beautiful story of the Buddha who is going on his regular arms, begging for arms, that particular route he was going to the forest, dwellers told him, don't go through the forest because the terrible, decoyed, angulimala is there.
[SPEAKER_08]: who kills people and robs them and cuts up their fingers and may have made a garland of the swingers.
[SPEAKER_08]: So, Buddha didn't pay heed to that he walked because he had to say what I am going to follow.
[SPEAKER_08]: He walked through the forest.
[SPEAKER_08]: And of course, the terrible Angoliwala noticed this lone monk walking with the begging both bold.
[SPEAKER_08]: So, he came behind him, sneaked up behind him to kill him.
[SPEAKER_08]: But, the strangest thing was the closer he tried to come to Buddha, he couldn't approach.
[SPEAKER_08]: But the Buddha was always a few steps ahead of him.
[SPEAKER_08]: He started running and yet the Buddha was a few steps ahead of him.
[SPEAKER_08]: Finally in exhaustion and in bewildered mind, Angulimala cried out, oh monk, oh big shoe, oh monk, stop, stop.
[SPEAKER_08]: Then the Buddha turned back and said, I have stopped long ago, Angulimala, when will you stop?
[SPEAKER_08]: This cycle of samsara birth and death, coming and going, I have stopped.
[SPEAKER_08]: When will you stop?
[SPEAKER_08]: So, don't move around in some sort, stop one because you cannot go to Shiva by moving around in some sort, then don't chant, don't speak.
[SPEAKER_08]: Silence, highest praise of the ultimate silence, the great saint, Sri Ramakrishna also met him.
[SPEAKER_08]: Sri Ramakrishna also met him.
[SPEAKER_08]: Sri Ramakrishna met him.
[SPEAKER_08]: There is a painting in Sri Ramakrishna and Sri Ramakrishna and Sri Ramakrishna sitting.
[SPEAKER_08]: So, many took the vow of silence one of his devotees says, but what will happen to us?
[SPEAKER_08]: Well, I'm sure the drilling swing must have said, I've given talks for 100 years now.
[SPEAKER_08]: So, that should be enough, the next 150 years I'm going to keep quite.
[SPEAKER_08]: Sathalinga Swamu is about silence and Sri Ramakrishna comes.
[SPEAKER_08]: So the painting is like this.
[SPEAKER_08]: Sri Ramakrishna is asking him, two or one.
[SPEAKER_08]: Sri Ramakrishna is showing him one.
[SPEAKER_08]: So that's the painting in his room.
[SPEAKER_08]: But the story why I wanted to tell you about silence.
[SPEAKER_08]: Sri Ramakrishna was lying down.
[SPEAKER_08]: He is famously, he would lie down on the sands near the river in Ganga in Banaras.
[SPEAKER_08]: And in Ganga, Banaras is very hot.
[SPEAKER_08]: And the sands would get very hot.
[SPEAKER_08]: Let alone lie down on it and tell him to swim you are most of the time naked or a loincloth or just naked and lying down on that hot sand, relaxed.
[SPEAKER_08]: And this devotee who was so overcome by the presence of the Swami, he got a harmonium and sat next to him, started singing Abhajana.
[SPEAKER_08]: Now, I don't know if Trelanga Swami was under the power of silence or not, but he did break the power of silence.
[SPEAKER_08]: He said, and this at that time, it was before the power of silence.
[SPEAKER_08]: Trelanga Swami was relaxed lying down there and when he started singing with the harmonium, Trelanga Swami looked at him,
[SPEAKER_08]: Mawnam Yakka and Stankaracharya says the highest teaching is in silence, so do not speak silence.
[SPEAKER_08]: And then mind chattering away, stop, so in the stillness, the physical stillness, the verbal stillness and the mental stillness, in that stillness, the luminosity, the background becomes clear.
[SPEAKER_08]: So that is one way.
[SPEAKER_08]: If going on a pilgrimage is an offensive, chanting is an offensive, if thinking, meditating on Shiva is an offensive, then what do you do?
[SPEAKER_08]: Don't stop, that stopping means samadhi.
[SPEAKER_08]: We might say, too difficult, I can't sit still, I can't stop talking and certainly I can't stop thinking, just too difficult, then see the grace of God, grace of Shiva, then do it.
[SPEAKER_08]: Do it in the full knowledge by these things, by going on a pilgrimage, I have not really gone to Shiva.
[SPEAKER_08]: By chanting about Shiva, I am not really expressed Shiva in words.
[SPEAKER_08]: By meditating, I am not really objectifying Shiva.
[SPEAKER_08]: I know it is impossible.
[SPEAKER_08]: Then why am I doing it?
[SPEAKER_08]: Because I want Shiva, I want God.
[SPEAKER_08]: This is my best that I can do.
[SPEAKER_08]: I am expressing my prayer.
[SPEAKER_08]: This is my prayer to the Lord.
[SPEAKER_08]: Knock and it shall be opened.
[SPEAKER_08]: I cannot open it, but not it shall be opened and it will be opened.
[SPEAKER_08]: That is the greatest.
[SPEAKER_08]: God exists, it is not a really up to us, by pilgrimages you cannot attain, by chanting you cannot attain, by meditation you cannot attain, if you think you can, it is an offense, but if you think you cannot and yet this is the only thing that I can do, because I must express my demand, I must express what I want, I want to call, that it is fully legitimate.
[SPEAKER_08]: all spiritual practices are our prayer to the Lord.
[SPEAKER_08]: Then now can it shall be opened.
[SPEAKER_08]: Only Advaita Vedanta has this unique insight.
[SPEAKER_08]: It will be opened, but when it opens, you will see you have opened it from inside.
[SPEAKER_08]: You were inside the room of love.
[SPEAKER_08]: You are the one who opened it.
[SPEAKER_08]: Anyway, so these are the two ways of not committing the offense.
[SPEAKER_08]: to see this eyes are for seeing mind is for thinking, language for expressing all expressing objects.
[SPEAKER_08]: If you look back upon the whole field of epistemology of knowledge of experience, the five elements, this classic sunken or Vedantic epistemology, the five elements, space, air, fire, water, earth,
[SPEAKER_08]: The space element Akasha has the characteristic of sound vibration and it can be registered by the ears Akasha, speech, music, Akasha and the ears will register it.
[SPEAKER_08]: And the element air has both vibration and touch sparsha.
[SPEAKER_08]: Some does sparsha.
[SPEAKER_08]: So years can register the air, but air also you can feel with the skin, the touch.
[SPEAKER_08]: And the element fire.
[SPEAKER_08]: has vibration, sound, it has touch, hot touch and it has a form.
[SPEAKER_08]: So, the eyes can register fire, here also can hear it and the skin of course, touch, heat, fire.
[SPEAKER_08]: So, three sense organs can objectify fire, then what else is there?
[SPEAKER_08]: Water, water has taste,
[SPEAKER_08]: It has vibration, it has touch, it has form and it has taste.
[SPEAKER_08]: Now, this is basic Pancham who defined in Vaishayshika, Naya Vaishayshika in the Vaishayshika philosophy.
[SPEAKER_08]: They are the ones who first set out this kind of worldview.
[SPEAKER_08]: What are they?
[SPEAKER_08]: Here you can hear the girdling sound of water and you can see it, you can touch it, it feels cool to the touch and you can taste liquids.
[SPEAKER_08]: And finally, earth the earth element also has smell, odor, fragrance.
[SPEAKER_08]: So, these five sense organs and five elements, each of them have certain characteristics.
[SPEAKER_08]: So, the five sense organs operate on these elements and get information various kinds of experiences.
[SPEAKER_08]: You can see here small taste touch and all of this information.
[SPEAKER_08]: is dumped into the mind.
[SPEAKER_08]: So the five sense organs are called the external organs, external why they are not outside, they are objectifying the outside world.
[SPEAKER_08]: And then they gather information from the world and dump it into the mind.
[SPEAKER_08]: The mind is called the inner organ, inner sense organ, untucker, inner organ, untucker.
[SPEAKER_08]: The processing unit which processes information
[SPEAKER_08]: and it pulls out information stored information from the memory, kittta and after processing the intellect, the CPU, it comes to a decision.
[SPEAKER_08]: This is nice, this is good, I must have that, that is bad, I must not do that, all this.
[SPEAKER_08]: So, decision, this is this, so the clarity,
[SPEAKER_08]: In Sanskrit, the five-cent organs and then mana, the processing unit, sunkelpah, vikkelpah, bakam, mana, the mind is that which processes, chittam, what does it do?
[SPEAKER_08]: It is the earlier traces, what has been experienced earlier, they are clipped as traces there.
[SPEAKER_08]: So, they are pulled out from there, bhuddhi, nishchayat, vikantak, karanabriti, bhuddhi,
[SPEAKER_08]: could be right knowledge for it, it is continuously revised, but when you have this uracam omit, I get it now or clarity or determine determination means I come to a conclusion, that is intellect and all of this is tied together coordinated by another function of the mind, it is called ego, a hankara which says, I am seeing, actually you are seeing
[SPEAKER_08]: I'm seeing these people, this thought is coming in the mind and memories pulling out people have seen earlier and the intellect is coming, this is that person.
[SPEAKER_08]: But all of this is now being appropriated by the ego.
[SPEAKER_08]: I see you.
[SPEAKER_08]: So, ego, whatever is going on in the five sense organs, whatever is going on in the mind, whatever is going on in the, with the memory, whatever is going on, whatever is understood or not understood by the intellect, everything is now appropriated by the ego, ego claims all of it, I am doing this, I am seeing this, I hear that, I remember or I do not remember that or I get it or I do not get it, is ego.
[SPEAKER_08]: Whatever all of this, whatever I am saying here, from the objects to their particular qualities, to the senses, to the mind and the memory and the intellect and the ego, all of this is on the objective side.
[SPEAKER_08]: All of this is Dhrishya, the realm of experience, there are objects of experience and instruments
[SPEAKER_08]: all of this is jada, insentient, devoid of light and consciousness.
[SPEAKER_08]: It can be easily the whole process can be replicated by artificial intelligence.
[SPEAKER_08]: AI, AI is doing all of this.
[SPEAKER_08]: It can't smell yet, it but it won't be very difficult.
[SPEAKER_08]: I am seeing and hearing it is already there, cameras and sensors and many other kinds of sensors which we human beings don't have could be infrared sensor, it could be X-rays, it could be all kinds of sensors.
[SPEAKER_08]: Touch, I saw haptic sensors up there, I saw in one place, MIT Media Labs, famous place in San Francisco, in Boston, they showed we haptic sensors.
[SPEAKER_08]: and knows an olfactory and the stator you can add, maybe at one point you come.
[SPEAKER_08]: So, all of the realm of epistemology, the entire realm of knowledge, it can all be replicated by AI, Advaiti intelligence, artificial intelligence, on the other side of this lies what?
[SPEAKER_08]: Takthama, that is my realm, that is what I am, the ultimate reality.
[SPEAKER_08]: On this side of the divide lies the entirety, Parichya, Jada, thisya objective, whatever can be experienced, seen, heard, melt, tasted, touched, sought about, spoken about, remembered, understood, all of this is the realm of
[SPEAKER_08]: the objective direction.
[SPEAKER_08]: This is what can be lumen by the sun, what can be lumen by the moon, what can be lumen by fire, by senses, by mind, by speech, by mathematics, by our scientific procedures, all of this, this is the entire range of epistemology.
[SPEAKER_08]: And on the other side lies Krishna says, ta-dhama parama-mama, that is the ultimate reality.
[SPEAKER_08]: My eternal abode, my supreme abode, it means my real nature in that sense.
[SPEAKER_08]: On the other side lies Brahman, existence consciousness, please.
[SPEAKER_08]: What is that?
[SPEAKER_08]: On the other side lies light.
[SPEAKER_08]: on this side lies limitation, everything on this side, whatever is in the realm of epistemology is another name for epistemology is may or may or means to measure.
[SPEAKER_08]: It is in the realm of measurement.
[SPEAKER_08]: Science says whatever is real is measurable, whatever is measurable is scientific.
[SPEAKER_08]: Vedanta says whatever is real measurable is in the realm of Maya.
[SPEAKER_08]: Advaita will say it is false.
[SPEAKER_08]: Or if you insist, no, that is real, then Advaita will say on the other side lies the reality of reality.
[SPEAKER_08]: So, test your septum, the truth of truth, the ultimate reality.
[SPEAKER_08]: If it hurts you to call all of these false or an appearance, call it from real, then Brahman, Krishna becomes the highest reality, higher than this, the
[SPEAKER_08]: If this is limited on this side, everything is limited limited in space limited in time limited by object.
[SPEAKER_08]: Deshakal of a stuparit chair limited then on the other side unlimited unlimited in space all pervasive unlimited in time it are limited in object I will not explain it simply means non dual and Dwightam, nittya sarvagata and Dwightam on the other side.
[SPEAKER_08]: What is that?
[SPEAKER_08]: Ta-daama Paramamama, that is my supreme about or my supreme reality.
[SPEAKER_08]: If on this side is Dhrisya, the objects of experience, on that side lies Drasta, the seeer, the experienceer.
[SPEAKER_08]: If on this side is Jara, insert, insentient, without light, on that side is Jaitana consciousness, awareness, pure consciousness.
[SPEAKER_08]: So, this is the motive, the analogy, the metaphor of light which Krishna uses.
[SPEAKER_08]: It cannot be revealed by sun, it cannot be revealed by moon light, it cannot be revealed by fire light.
[SPEAKER_08]: Of course, we know where he is taking it from.
[SPEAKER_08]: Nathakrasur, yobhātina, na chandraṭāra, kamnema, vidyutobhānti, kutō, yomakni, tamebhāntam, manuvāti, sarbham, tasyabhāsā, sarbhamidam, vibhāti.
[SPEAKER_08]: beautiful, one of the heights of Vedantic poetry, sublime, where I can love it, it is in the Kato-opanishad, in the Munda-Kopanishad, in the Shvetasvata-Ropanishad, same mantra.
[SPEAKER_08]: But does it mean the sun cannot illuminate, we know what that means, the moon cannot illuminate, nor the stars, nor the fire, nor the lightning, not lightning, what to speak
[SPEAKER_08]: Can it at all be known?
[SPEAKER_08]: Yes.
[SPEAKER_08]: That shining, everything else shines.
[SPEAKER_08]: Tamevabhaantam, Anubhaati, Sarvam, that shining, everything else shines after it.
[SPEAKER_08]: Consciousness, Satjidhar and the shining, when the mind is lit up.
[SPEAKER_08]: The mind is lit up by consciousness.
[SPEAKER_08]: Then the senses are lit up by consciousness.
[SPEAKER_08]: Then by that mind, lit up mind and senses, we experience the world.
[SPEAKER_08]: That shining, everything else shines after it.
[SPEAKER_08]: Tastya Bhasa Sarvamitang Vibhati by its light, everything here is lit up.
[SPEAKER_08]: Oh, it is a great light, not light like this, it is not a material light.
[SPEAKER_08]: Srikrishna himself loves this light metaphor.
[SPEAKER_08]: In the Gita many times, he said the light which is in the sun, the light which is in the moon and the light which is in the fire is my light.
[SPEAKER_08]: He says, in the 11 chapter,
[SPEAKER_08]: TV's Uriya Sahasrasi of Bhagavad-gita, as if a thousand sons had risen in the sky together.
[SPEAKER_08]: When Krsna has the experience of Vishwarupa, the cosmic form of the Lord, as if a thousand sons had risen in the sky together.
[SPEAKER_08]: Light met up again.
[SPEAKER_08]: Krsna says, in 13 chapter, Jyoti-shama-pita-jyoti-tama-saf paramutcati, it is the light of lights forever beyond darkness.
[SPEAKER_08]: Gyanam, Gyanam, Gyanam, Gyanam, Gyanam, Gyanam, Gyanam, Gyanam, Gyanam, what is an interesting thing?
[SPEAKER_08]: Whatever you know is also that light, and how can it be realized that that light, how can it be realized, Gyanam, Gyanam, Gyanam, it can be realized by knowledge, but special knowledge, Vedantic knowledge, I am Brahman, that knowledge, where is this light?
[SPEAKER_08]: It is a service to your district of, it is shining in the hearts of all beings in your heart in my heart.
[SPEAKER_08]: That's why we have these experiences, because of that light load we are able to see, able to hear smell, taste, touch, think, imagine, remember, enjoy, suffer, wake, dream, sleep.
[SPEAKER_08]: be religious or atheistic or, you know, nice, good, peaceful people are, or warlike, you know, cruel people, greedy, all of this is possible because of that one light.
[SPEAKER_08]: That is the light which lights up our entire existence.
[SPEAKER_08]: Tamevabhan, Tamanu, Hathi, Sarva, Riddhi Sarvasthya, Dishritam.
[SPEAKER_08]: It is shining in the hearts of every being, every sentient being, is that light alone.
[SPEAKER_08]: This, of course, we know he has got it again from Srikrishna, really caught from the Upanishads.
[SPEAKER_08]: He has got it from Srinvandavishwaya, Amritas, Yaputra, Lisenyi, Children of Immortal Bliss.
[SPEAKER_08]: Shrindman Tuvishvi Amnitastya Puttraha, Aayid, Haman, Yiddib, Yarnitastu, even those that lay on high in high heavens.
[SPEAKER_08]: You also listen, Vedaham Purusham, Mahantam, I have realized that infinite being.
[SPEAKER_08]: What is it like?
[SPEAKER_08]: Again, like you see, Arvittya Varunam, blazing fort like the sun.
[SPEAKER_08]: Aditya varnam, tamasav parastha, forever beyond darkness, darkness of death, darkness of misery, darkness of helplessness and powerlessness beyond all that.
[SPEAKER_08]: There is a light.
[SPEAKER_08]: Tamayava viditva atin, rittyumatin, annyafpantav viditya, anaya, knowing that one goes beyond death.
[SPEAKER_08]: There is no other way.
[SPEAKER_08]: only the language is different, metaphors are stories are different, in Advaita Vedanta you get a very high sophisticated philosophy, a logical look at it, but in metaphor, in myth, in stories you find it across human civilization.
[SPEAKER_08]: It is Vivekan the called it the open secret, secret, we don't know about it and yet it is open, it is right there for the taking.
[SPEAKER_08]: And interestingly, though I said, it is on this side is the entire range of epistemology on that side is Brahman, Taddam Paramamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamam
[SPEAKER_08]: What is that?
[SPEAKER_08]: The eyes cannot see the mind cannot think of it.
[SPEAKER_08]: The speech cannot speak of it.
[SPEAKER_08]: Then what is it?
[SPEAKER_08]: Which for it?
[SPEAKER_08]: It is the year of the year.
[SPEAKER_08]: It is the eye of the eye.
[SPEAKER_08]: It is the speech of the speech.
[SPEAKER_08]: It is the mind of the mind.
[SPEAKER_08]: So, trastas, trastas, trammanas, soman, yad, vachow, vachamsa, upraadas, siyapraadah, jakshushas, jakshu, atimachya, dhira, praetya, asmaad, loka, dhamritah, bhavan, tikainopanisham.
[SPEAKER_08]: What does it mean?
[SPEAKER_08]: It is the year of the year, what that light.
[SPEAKER_08]: It is the mind of the mind, it is the tongue, the speech of the speech.
[SPEAKER_08]: It is the eye of the eye, it is the life of the life, prana, si prana.
[SPEAKER_08]: If you realize it, realize it means, I am that.
[SPEAKER_08]: If you realize that suddenly clicks and not this body and not this mind, I am that.
[SPEAKER_08]: Then what happens?
[SPEAKER_08]: Then the enlightened one transcends
[SPEAKER_08]: this display of samsara, this body, the upside down tree, while in this body, transcends.
[SPEAKER_08]: Amrita ava vavanti, they become immortal, those who realize this.
[SPEAKER_08]: That one, they become immortal, he says, yat gattuana nivat tante tad dhama parama mamma, yat gattuana nivat tante.
[SPEAKER_08]: Once you pass through those gates, no coming back.
[SPEAKER_08]: No back sees.
[SPEAKER_08]: But imagine return policy, something is there.
[SPEAKER_08]: Nothing, no return policy.
[SPEAKER_08]: You can't just send it back to the shop.
[SPEAKER_08]: Can I go there to the brim maloka, to this thudhama, that ultimate reality, and come back after some time?
[SPEAKER_08]: If I don't like it there, maybe I can come back.
[SPEAKER_08]: No, you can't come back, none of it then they, no vaccines, no returns.
[SPEAKER_08]: The force stages stations of human life according to the Dante.
[SPEAKER_08]: I could not be done in Hinduism, the Hindu idea of life, Bremacharya, the learning, and then Grestha, the householder life, Vana Prastha, the retired, the forest dwellers, and Sannyasa, the monk.
[SPEAKER_08]: There's the traditional schematic, the paradigm.
[SPEAKER_08]: I heard recently, Akal Kaji, she told me, that this is from Swami Tejom, Anandiri.
[SPEAKER_08]: He said, he put it nicely, all these four, what are they meant for?
[SPEAKER_08]: So, Brammajarya of the student life, the initial part of your life, is for learning, grace for learning.
[SPEAKER_08]: You learn, you earn, and then the forest dwellers, the retired life, and you turn to
[SPEAKER_08]: Double meaning.
[SPEAKER_08]: You have to turn and you turn.
[SPEAKER_08]: Back towards his source.
[SPEAKER_08]: And the fourth one Sanyasa, no return.
[SPEAKER_08]: So, this is a fourth.
[SPEAKER_08]: I like that.
[SPEAKER_08]: Learning, earning, you turn, learn, earn, you turn, no return.
[SPEAKER_08]: None of what turn you do not come back.
[SPEAKER_08]: It points to a great
[SPEAKER_08]: Some sorrow and mocks are do not go together.
[SPEAKER_08]: Freedom and imprisonment do not go together.
[SPEAKER_08]: The infinite and the finite do not go together.
[SPEAKER_08]: You must have one of the other.
[SPEAKER_08]: If to choose one of the other.
[SPEAKER_08]: Bible it is said, you cannot worship God and Maman together, but where your heart is there, your treasure will be.
[SPEAKER_08]: No, the way your treasure is there, your heart will be, what you value, your heart will be there.
[SPEAKER_08]: You cannot have both together.
[SPEAKER_08]: It must be one of the other.
[SPEAKER_08]: When we are done with this world and our play is done and you firmly walk towards God, that may play is done.
[SPEAKER_08]: As long as the child is playing, the mother keeps it busy with toys.
[SPEAKER_08]: When the child throws all toys aside and screams for the mother, mother comes quickly, what she abundance, whatever she is doing, and picks up the baby and puts it on her lap.
[SPEAKER_08]: Similarly, no back cease, no return.
[SPEAKER_08]: When you're done with some sorrow, it's an internal attitude.
[SPEAKER_08]: It does not matter who or what one is externally.
[SPEAKER_08]: Internally one must be done with the finite.
[SPEAKER_08]: I want the infinite.
[SPEAKER_08]: One must be done with Dharmaathakama, Kama Pleasure, Artha, success, wealth, prosperity, achievement status in the world, Dharma doing good, going to heaven after death, one wants liberation, then.
[SPEAKER_08]: This is the stage beyond this also, where once you have attained it, you realize I am that, then none of these goals are yours, you do not have world decals, you do not have other world decals, you do not even have spiritual goals, because you have attained, you are that, you are the infinite already.
[SPEAKER_08]: So, none ever, it is a great thing to say, this is final, one does not come back.
[SPEAKER_08]: So, that is why say in spiritual life, do not be quick to be enlightened, take your time, take
[SPEAKER_08]: But no, this is a place of great danger and sorrow.
[SPEAKER_08]: There is no fun in being born again and again because born again and again means dying again and again, old age again and again and disease again and again and repeating the same still cycle of life again and again.
[SPEAKER_08]: Everybody who is beyond 40, beyond 50, when you look back upon children, youngsters.
[SPEAKER_08]: It's very nice, but you also notice something.
[SPEAKER_08]: With what great enthusiasm they're jumping into what you have seen, there's not much in it anyway.
[SPEAKER_08]: And they're eagerly going to commit the same mistakes which we have committed, they're going to commit it.
[SPEAKER_08]: And you tell them, you want them with the wisdom of your ears, they'll think you are boring.
[SPEAKER_08]: And they're going to go ahead and do the same thing, fall into the same ditches.
[SPEAKER_08]: Now, imagine if we had to do it all over again, and again, and again, and again, at one time a mature person will say, stop.
[SPEAKER_08]: Enough.
[SPEAKER_08]: Isn't there anything beyond this?
[SPEAKER_08]: Or is it always the same?
[SPEAKER_08]: It can't be the same.
[SPEAKER_08]: There must be something deeper than this in this life.
[SPEAKER_08]: Why are we here at all?
[SPEAKER_08]: What's the point of this?
[SPEAKER_08]: some sorrow cannot be the point of some sorrow.
[SPEAKER_08]: There must be something deeper than some sorrow here.
[SPEAKER_08]: At a short story once, I forgot who wrote it.
[SPEAKER_08]: It is about a party.
[SPEAKER_08]: And people are having fun, it's very enthusiastic.
[SPEAKER_08]: So many people have come guests are coming and the person who's written it is also in the party.
[SPEAKER_08]: It's like an evening dinner party or something.
[SPEAKER_08]: And there's food and music and dance and gossip and interesting news and all.
[SPEAKER_08]: And by the time the evening is deep and he writes, another time has come.
[SPEAKER_08]: Come, the guests are departing, one by one.
[SPEAKER_08]: It's time to go.
[SPEAKER_08]: But I'm haunted by this feeling.
[SPEAKER_08]: I did not meet the master of the house.
[SPEAKER_08]: Darkness descends now.
[SPEAKER_08]: Those death is coming here.
[SPEAKER_08]: I wish I could have met the master of the house.
[SPEAKER_08]: who has thrown this amazing party.
[SPEAKER_08]: So, at one point, we must seek mocks, God-realization, self-realization, spirituality.
[SPEAKER_08]: It's a mature, soul who seeks that.
[SPEAKER_08]: It's an ancient soul, a wise soul.
[SPEAKER_08]: One must be thinking, am I wise or other wise?
[SPEAKER_08]: Now, your wise, because you are here, we are here, we are seeking spirituality.
[SPEAKER_08]: We are seeking scripture.
[SPEAKER_08]: In some way or the other, the question has come into our minds.
[SPEAKER_08]: The most blessed, that flame you must find it.
[SPEAKER_08]: Sridam Krishna says, when the fledgling, the sapling, which has come up, just sprouted, it must be protected with a fence.
[SPEAKER_08]: Otherwise cows and goats will come and eat it up.
[SPEAKER_08]: One day it will become a mighty oak tree or a banyan tree.
[SPEAKER_08]: And then he says, you can tie an elephant to it.
[SPEAKER_08]: Also nothing will happen.
[SPEAKER_08]: But initially in spiritual life,
[SPEAKER_08]: Protect it.
[SPEAKER_08]: Human life is meant for God realization.
[SPEAKER_08]: This is the only life in which it is possible, all of not just Advaita Vedanta.
[SPEAKER_08]: All these schools of Hinduism, Buddhism, Zionism, Sikhism, they give tremendous emphasis on this.
[SPEAKER_08]: It is meant for this.
[SPEAKER_08]: And also in another language in Judaism or Christianity or Islam, they all say the same thing.
[SPEAKER_08]: They don't talk about multiple lives, but they emphasize the importance of human life.
[SPEAKER_08]: It is to be spiritual, in whichever form.
[SPEAKER_08]: Advaita Vedanta has the unique advantage of being very direct.
[SPEAKER_08]: You are already there, the journey is already over, it before you started, you just have to see it, let's see it.
[SPEAKER_08]: Dukka, this is a place of Dukka.
[SPEAKER_08]: Srikrishna says, Dukka allaya, this is the abode of sorrow, abode of unhappiness.
[SPEAKER_08]: unhappy, sorrowful world was shipped out of the Lord, was shipped to the Lord.
[SPEAKER_08]: But you go with them, you go with them, you go with them, you go with them, you go with them.
[SPEAKER_08]: Sir, Shankaracharya's story is there.
[SPEAKER_08]: One day was walking and he saw an elderly scholar memorizing a Sanskrit grammar rule, Dukhrin Karani, Dukhrin Karani, Shankaracharya was overcome with pity for him.
[SPEAKER_08]: Are you going to die?
[SPEAKER_08]: Sanskrit grammar will not save you.
[SPEAKER_08]: I mean, the death has come.
[SPEAKER_08]: It says, worship the Lord, worship Govinda, worship Govinda, worship Govinda, O- O- O- Deluded One.
[SPEAKER_08]: Prophtes and Nihitaymarani, Nihinahi Rakshati Dukkrinkarani.
[SPEAKER_08]: When death is at your doorstep, death is staring at you in the face.
[SPEAKER_08]: Your Sanskrit grammar rules of grammar will not save you.
[SPEAKER_08]: It is only the Lord who will save you.
[SPEAKER_08]: So,
[SPEAKER_08]: Look call here, where Ducca dwells.
[SPEAKER_08]: That was Buddha's great insight.
[SPEAKER_08]: Allaya means the house, the place where you keep something.
[SPEAKER_08]: It reminds me, this is not relevant, but it's silly.
[SPEAKER_08]: I remember when I became a monk, this is about 30 years ago, this is school for little children.
[SPEAKER_08]: And the children, so when they would sleep at night, little boys, and you have to have a mosquito net, and at home, maybe their moms would do it.
[SPEAKER_08]: You make sure that the kid is tucked in and the mosquito on it is, otherwise mosquitoes are going to bite.
[SPEAKER_08]: So to keep the mosquito and make sure it's all tucked in properly.
[SPEAKER_08]: We all have that memory in India.
[SPEAKER_08]: So the kids, but their kids,
[SPEAKER_08]: and we were in charge, moms were not around and however much you tell them when they become they are they can't be relied upon to take care of the mosquito net, you know.
[SPEAKER_08]: So senior Swami in charge of the hostels.
[SPEAKER_08]: He would, he was very concerned, he would always inspect, I still remember since the background, I still remember him scolding, it works in Hindi, they are scolding, I will try to translate into English.
[SPEAKER_08]: He is scolding one little boy, what was his fault?
[SPEAKER_08]: His crime was, they had found a big hole in his mosquito net, so through which he was too lazy to get it repaired, so he was the mosquito, he could happily fly in, so the so
[SPEAKER_08]: Full dhani may full raktheho in a flower vase, so in Hindi, full dhani is the place where you keep flowers.
[SPEAKER_08]: So flower vase literally and dov dhani may dov praktheho.
[SPEAKER_08]: So dov dhani means the incense stick holder where you keep incense sticks.
[SPEAKER_08]: And the word for mosquito net in Hindi is mucher dhani.
[SPEAKER_08]: So is it?
[SPEAKER_08]: So literally it means literally misinterpretation.
[SPEAKER_08]: It's the place where you keep mosquitoes.
[SPEAKER_08]: So the Swami is coding.
[SPEAKER_08]: No, I don't have a dog, I don't have a dog, I don't have a dog, I don't have a dog, I don't have a dog, I don't have a dog, I don't have a dog, I don't have a dog, I don't have a dog, I don't have a dog, I don't have a dog, I don't have a dog.
[SPEAKER_08]: You are the wise one.
[SPEAKER_08]: You have keeping mosquitoes in your mosquito net.
[SPEAKER_08]: What are the mosquitoes which stay in this mosquito net of samsara?
[SPEAKER_08]: Dukka, suffering.
[SPEAKER_08]: It's infected with suffering through and through.
[SPEAKER_08]: We don't see it.
[SPEAKER_08]: We are deluded.
[SPEAKER_08]: The Buddha was, the meaning of the Buddha is the one who is awake.
[SPEAKER_08]: What's the first thing that he became awake to?
[SPEAKER_08]: Dukka.
[SPEAKER_08]: Dukka, dukka, sarvam, dukka.
[SPEAKER_08]: If you know there is no problem at all in my life, you are unaware of it, it's coming.
[SPEAKER_08]: That story, this two shall pass.
[SPEAKER_08]: Old Buddhist tale.
[SPEAKER_08]: So, King was in great trouble and the Buddhist monk was visiting him and the King narrated all his woes.
[SPEAKER_08]: He said, the surrounded be surrounded by enemies and the crops have failed and the treasury is empty and the ministers are corrupt and the prince, he has no interest in ruling the kingdom.
[SPEAKER_08]: He is not learning.
[SPEAKER_08]: and the monk said this to shall pass your majesty and then the monk came back to say in the ten years later and the king was very happy.
[SPEAKER_08]: When rebels come, you remember you had come here ten years ago, well I am happy to report things are much better now the treasure is overflowing we had nice harvests and the enemies have retreated and the boy has the ministers have been replaced and the boy has turned out the princes turned out to be a really good young man everything is wonderful and the monks said this to shall pass your message.
[SPEAKER_08]: The Kalayam, like the mosquito net with mosquitoes, we think it will protect us from mosquitoes.
[SPEAKER_08]: No, there is a big, big hole in some Sahara.
[SPEAKER_08]: This very place is Brahman.
[SPEAKER_08]: That's the thing.
[SPEAKER_08]: Once you realize that you are that, then this becomes ta-da-ba-paramamama, eternal about there, a supreme about where, not some other place, right here.
[SPEAKER_08]: See, the Buddha lived here.
[SPEAKER_08]: See, Ramakrishna lived here.
[SPEAKER_08]: Vivekananda, Marsha, the lived here, the enlightened ones, everybody in every religion, all saints lived right here.
[SPEAKER_08]: And they said, they would be on problems.
[SPEAKER_08]: How?
[SPEAKER_08]: It's not really the body of the mind, which is the problem.
[SPEAKER_08]: Problem is our ignorance of the reality.
[SPEAKER_08]: Yes, question.
[SPEAKER_08]: Do you have a microphone?
[SPEAKER_08]: You come to here and raise your hand.
[SPEAKER_08]: and then we'll go there.
[SPEAKER_00]: I was going through the commentary by Nyaneshwar Maharaj on this verse and he has raised three points.
[SPEAKER_00]: So I wanted to know exactly what is going on there.
[SPEAKER_00]: Firstly, he talks about Nathad Bhasayate, Suriyo and the commentary is sublime.
[SPEAKER_00]: I mean, he defines Suriya and Chandra as,
[SPEAKER_00]: as giveers of light and we consider them to be light because we are ignorant of the light of their light.
[SPEAKER_00]: So it is the ignorance of the Swarupa which makes us attribute to Suriya and Chandra as you know the giveers of light.
[SPEAKER_00]: That's how he defines it and then he goes on to describe Brahman
[SPEAKER_00]: Then he raises a question which he puts in Arjuna's mouth and which is not there of course in the original Bhagavad-gita but in the Nyaneshwari he says Arjuna asks that when he says the Dhamma
[SPEAKER_00]: Does that mean that those who merge with you, are they binna or abhinna?
[SPEAKER_00]: Are they distinct or non-distinct?
[SPEAKER_00]: If they are distinct, then you cannot say that they will not come back Because the distinction will be he uses the word anadisiddha So they are inherently different from you And therefore it's not possible for them to not return.
[SPEAKER_00]: And if they are not distinct, then you are saying Yatghatwa is not possible, because there is no place to go in that case.
[SPEAKER_00]: So what is it exactly?
[SPEAKER_00]: What happens?
[SPEAKER_08]: Thank God I didn't ask this.
[SPEAKER_00]: No.
[SPEAKER_00]: The answer that Krishna or Mawli gives is that he says that he explains how the Jeeva as Upadhi they are distinct, but at the level of the Surupa they are not distinct and that is the explanation.
[SPEAKER_00]: So, I was thinking about why he took this detour when his initial explanation of what his Brahman is very clear, what was the need for him to raise this question and answer it and I was wondering if it is
[SPEAKER_00]: that he initially describes the tathpada and then by raising this question he is giving himself a segue into defining what the thwampada is and then
[SPEAKER_00]: establishing the identity?
[SPEAKER_08]: Yes, that you can say, although he doesn't say that, that you can say, basically what is happening here is they explained the principle in as many different ways as possible, so we get clarity about it.
[SPEAKER_08]: So if you ask the question, having attained that they never come back, but before this
[SPEAKER_08]: So the question is, who attends?
[SPEAKER_08]: The one who attends is that one distinct from Brahman.
[SPEAKER_08]: If they're really distinct, they can never attain it.
[SPEAKER_08]: If you go there, if it's someplace or something to be attained, whatever you go, you can come back from it.
[SPEAKER_08]: Whatever you attain, you can lose.
[SPEAKER_08]: Whatever begins, will come to an end.
[SPEAKER_08]: So is that what is meant?
[SPEAKER_08]: Clearly, that's not what is meant.
[SPEAKER_08]: But if everything is Brahman and we are one with Brahman, then what is there to attain?
[SPEAKER_08]: Why use such languages as attaining it?
[SPEAKER_08]: And so, the whole answer again will be that you answer will be both yes and no, that yes, they are one with, we are all one with Brahman, but no, there is a distinction as long as an apparent distinction created by ignorance.
[SPEAKER_08]: But the Kashmiri Shivites would say is the play of Shiva, when you pretend, when the
[SPEAKER_06]: Namaskar Swamiji, my name is Abhijat.
[SPEAKER_06]: You said that human life is meant for enlightenment.
[SPEAKER_06]: If you extend that and think about humanity as interactions of humans, where does we learn the converge on the long term sustainability versus not buying a black spawn event obviously?
[SPEAKER_08]: where does Vedanta come down on long term, so as a stingy.
[SPEAKER_08]: Concert.
[SPEAKER_08]: Yeah.
[SPEAKER_08]: Yes.
[SPEAKER_08]: It does, because the idea in Vedanta is this cycles of manifestation and disillusion.
[SPEAKER_08]: The universe is manifested, it exists and then it dissolves.
[SPEAKER_08]: And the purpose of maintaining this manifestation is, we say, we call it Vishnu, Narayan.
[SPEAKER_08]: It is the job of the job description of Narayan or Vishnu to maintain this creation.
[SPEAKER_08]: That's why in the Githa also he says, whenever it declines due to other MRIs of other MRIs and other MRIs and other MRIs increases, society declines, I come forth again to bring forth spirituality.
[SPEAKER_08]: What is he doing there?
[SPEAKER_08]: He's doing a sustainability job.
[SPEAKER_08]: The sustainability is a big subject, so I say those who study sustainability are doing a spiritual thing, because that is the job of Narayana and of Vishnu to maintain this.
[SPEAKER_08]: Why would Narayana or Vishnu want to maintain this?
[SPEAKER_08]: Why not destroy it?
[SPEAKER_08]: Because this is useful for our spiritual growth.
[SPEAKER_08]: This is the only way we will be enlightened, in fact one of the understanding of the universe.
[SPEAKER_08]: Why at all is it appearing as this universe?
[SPEAKER_08]: For our spiritual growth, one answer is this.
[SPEAKER_08]: We are growing through it.
[SPEAKER_08]: You can say by the grace of God, given us all this in order to grow spirituality, or if you say you are Brahman, you have projected all this for your own evolution.
[SPEAKER_08]: So sustainability is a good thing, environmentally and spiritually.
[SPEAKER_02]: My name is Kostavi.
[SPEAKER_02]: I had two questions.
[SPEAKER_02]: One is, what is the role of Prana in purifying the epistemological apparatus that you laid out?
[SPEAKER_02]: And my other question is unrelated, but I'm not sure if I
[SPEAKER_01]: if one feels that she is beyond problems, how to know whether it's false optimism, selfishness or true spiritual growth.
[SPEAKER_08]: What is the role of Prana?
[SPEAKER_08]: Dremendous role.
[SPEAKER_08]: Prana is energy.
[SPEAKER_08]: It's Shakti, it's energy.
[SPEAKER_08]: In yoga, of course, prana is the energy flowing, the vital energy keeping this body alive and we control it with the help of prana, Iama.
[SPEAKER_08]: Prana, Iama is control of the breath, it's just the tip of the iceberg.
[SPEAKER_08]: The whole body is maintained, it relies because of prana, prana just means life vitality.
[SPEAKER_08]: But that also is just the tip of the iceberg of the cosmic prana.
[SPEAKER_08]: Now, this prana alone is useful for doing whatever we do in life.
[SPEAKER_08]: And if you want spirituality,
[SPEAKER_08]: to do something you need prana, to keep the body still you need prana, to hold back actually you need more prana, to think intensely we need prana, that is why thinking is hard work actually, to feel intensely you need prana and the prana can be diverting to pure and impure ends.
[SPEAKER_08]: So purifying prana and using it for Sardhana is the great, this is the practice of yoga.
[SPEAKER_08]: So, prana is a great role in all spiritual practices, it is because it is basically the battery pack for everything that we do in this is a source of energy and power.
[SPEAKER_08]: One might, that is why they say, there is a saying, sankya samam gyanam nasty yoga samam balam nasty, there is no knowledge like sankya, there is no power like yoga, sankya here means the knowledge of self and not self and pure consciousness, not body, not mind, that is called sankya.
[SPEAKER_08]: And yoga is the power behind it, the power which comes through meditation, through focus.
[SPEAKER_08]: So without sanghya yoga is powerful but blind.
[SPEAKER_08]: Without yoga, sanghya can see but can't do anything.
[SPEAKER_08]: You say, I understand but I can't live up to my ideals.
[SPEAKER_08]: I understand but I react in life and I get swept away.
[SPEAKER_08]: That is the sign of you understand, you say you are understanding, I'll give you credit, you understand.
[SPEAKER_08]: It is not that you do not have power.
[SPEAKER_08]: Our power has become impure.
[SPEAKER_08]: It arises at flows when the goal is impure.
[SPEAKER_08]: The pure goal there is no power coming up.
[SPEAKER_08]: So, I am proud as very important.
[SPEAKER_08]: Second, I feel that I am beyond problems.
[SPEAKER_08]: One better not feel that, one better be careful, otherwise life will teach us.
[SPEAKER_08]: Don't worry, I am a deluding myself.
[SPEAKER_08]: Life will show you whether I am deluding myself or not.
[SPEAKER_08]: You are beyond problems in truly speaking to realize that is a great thing and if you feel am I really there or not in principle you are there, everybody is there already, but in practice we do not see it and so it is good to be to use life, to struggle with life and use these spiritual principles and see that I can overcome them.
[SPEAKER_08]: These spiritual principles that obstacles in life are visualized as enemies in a battlefield.
[SPEAKER_08]: And these spiritual principles, Gyan, Bhakti, Dhyana, Karma, Karma Yoga, all of these spiritual practices, all spiritual practices are like weapons.
[SPEAKER_08]: Now, when you are confronted with problems, spirituality is supposed to help us.
[SPEAKER_08]: When you are confronted with problems,
[SPEAKER_08]: We should be able to use these weapons to overcome those enemies.
[SPEAKER_08]: One sadhu in Gangoth, three told me, I still remember.
[SPEAKER_08]: Use them, whether it is the knowledge of I am pure consciousness, whether it is the power of concentration of mind, whether it is the devotion in the heart for God, surrender to God.
[SPEAKER_08]: Each of them can be used to overcome, whether it is selflessness, 90 percent of our problems are because we are selfish, I am concerned about myself, you shouldn't I be, no, you shouldn't be, it is useless, it is deeply damaging, you know, it is not, you know,
[SPEAKER_08]: In the Bible, Jesus says, who amongst you can add a day to your life, no matter how much you pray, you cannot add a single day to your life.
[SPEAKER_08]: That is the power of the Lord to give and to take away.
[SPEAKER_08]: So rather be concerned for the welfare of others.
[SPEAKER_08]: or God, yes, let me be concerned about worshiping God in all others, yes, God in the temple, God in my shrine, God in the hearts of all beings, if I am really a devotee, yes, I don't like all this sanghya and Vedant, all that I am a devotee, then be genuine your devotee, heart should be given to God, why so much selfishness?
[SPEAKER_08]: My life God will take care of it, I am not bothered.
[SPEAKER_08]: See, how selflessness can overcome sorrow, how yarn and knowledge, I am Raman, Chidhar and the Rupa, Shivoham, can overcome sorrow.
[SPEAKER_08]: How meditation?
[SPEAKER_08]: I have no thought except my mantra or my ishtra Devata, it can overcome sorrow.
[SPEAKER_08]: Devotion, love and surrender to the Lord, can overcome sorrow.
[SPEAKER_07]: Yes.
[SPEAKER_07]: Namaste Swamiji, my name is Shriyas.
[SPEAKER_07]: I've been contemplating on one of the concepts you talked about in a few lectures ago, which is Chidhabhasa or reflected consciousness.
[SPEAKER_07]: And it seems like Chidhabhasa is sort of the bridge between the material life that we live in and what we are trying to seek, where we see these parks of bliss in, you know, small activities we pursue, whether anything you like, you know,
[SPEAKER_07]: And my question is, it's a bit simplistic in the sense.
[SPEAKER_07]: If Chadabasa is just a spark of bliss, it is just reflected consciousness.
[SPEAKER_07]: If it is just a, it's like sunlight, but not really the sun.
[SPEAKER_07]: It's like sunlight reflecting the moon.
[SPEAKER_07]: The moon light.
[SPEAKER_07]: How does one tap into the real source?
[SPEAKER_08]: That is the whole question.
[SPEAKER_08]: I will just give you one metaphor and leave it at that.
[SPEAKER_08]: When we look at my face in the mirror, the face in the mirror is a reflected face.
[SPEAKER_08]: So, reflection of my real face.
[SPEAKER_08]: Now, you are asking, how does one go from the reflected face to the real face?
[SPEAKER_08]: Notice some things about the reflected face and the real face.
[SPEAKER_08]: The reflected face can be seen, real face cannot be seen.
[SPEAKER_08]: but reflected face is not real.
[SPEAKER_08]: It is an appearance.
[SPEAKER_08]: The real face is the reality.
[SPEAKER_08]: The reflected face depends on the real face.
[SPEAKER_08]: The real face does not depend on the reflected face.
[SPEAKER_08]: It is no connection.
[SPEAKER_08]: How do you go from the reflected face to the real face?
[SPEAKER_08]: From there you must take a turn this way.
[SPEAKER_08]: It's good to hear these from people who are fully enlightened.
[SPEAKER_08]: I have, I still remember, unforgettable.
[SPEAKER_08]: So, on the Ranganathananji, sitting there, we had gone to bow down to him, he was the president of the order, and we were novices, bowing down, somebody asked a question, and he was talking about the Atman.
[SPEAKER_08]: So, the Atman is just here, like this, I looked at the wall behind you, just here, far him, it was so vivid, you had to look at the wall behind you, he said, what is he showing?
[SPEAKER_08]: it is so close to us, it is us actually.
[SPEAKER_08]: So, that turn, please look at Drik Dhrishya Vivek or the six techniques of meditation, there are talks about this, you will find it online.
[SPEAKER_08]: Also look at the secret of the five sheets, punch a course of Vivek, I have taught it in multiple times, so in the Taitiri open initiative, at the final step comes that turning inwards.
[SPEAKER_08]: consider the story of the 10 people who cross the river and then they could not decount it, they couldn't find the 10th man.
[SPEAKER_08]: Your question is how to find the 10th man?
[SPEAKER_08]: This is what it is.
[SPEAKER_08]: And this is very precise way of doing it.
[SPEAKER_08]: The very precise way of doing it.
[SPEAKER_08]: Vedant will take you to the ultimate penalty at point.
[SPEAKER_08]: The last point is there is no language for it.
[SPEAKER_08]: That twist.
[SPEAKER_08]: It happens.
[SPEAKER_08]: I have told you earlier one senior Swami has passed away now, one day had gone to that Ashram where he was, it was in Ranchi, in Naughty's, in Jharkand, in India, at that time it was in Bihar.
[SPEAKER_08]: I mean, in that Ashram there was a, I still remember there was an aquarium with fish, what do fish do little fish in the aquarium, what do they do, they just swim like this, and then they come to the end of the thing and they turn like this and they turn like
[SPEAKER_08]: that monk, I still remember, I was not even the Sanyasya, I was a Bramacharya, novice, he catches me and he says, look, look, look there, do you see how it turned?
[SPEAKER_08]: I didn't know what he was talking about, I said yes, exactly.
[SPEAKER_08]: Like that, that turned.
[SPEAKER_08]: He didn't explain any Vedanta, tenth mind story, Panchakosha, we make nothing.
[SPEAKER_08]: But yet unforgettable, that turned.
[SPEAKER_08]: Another monk I remember telling me, and again I was a youngster at that time, he said, my boy, we are missing it a thousand times every moment.
[SPEAKER_08]: He is shining continuously, we are missing it a thousand times every moment.
[SPEAKER_08]: It is the greatest of things and utterly free.
[SPEAKER_05]: Then next.
[SPEAKER_05]: Namaste, Swami Jita Sipriti, at the start of the lecture, you had mentioned
[SPEAKER_05]: that desire is not good or you want to let go of desires and even seeking God or realizing God as a desire.
[SPEAKER_05]: So what desires are good and what desires are bad?
[SPEAKER_08]: Anything that binds you is bad, anything that releases you is good, God seeking God is not to be counted as a desire.
[SPEAKER_08]: That is, Ram Krishna's own words, Basunar was the night, not like
[SPEAKER_08]: The sweet cause acid reflects too much of sweet cause acidity and sugar candy water is prescribed as a medicine for acidity.
[SPEAKER_08]: I don't know.
[SPEAKER_08]: Is that the correct word?
[SPEAKER_08]: Mystery?
[SPEAKER_08]: Yes.
[SPEAKER_08]: So, do you drink it?
[SPEAKER_08]: So, it cools the tummy.
[SPEAKER_08]: Similarly, the desire for God is the medicine for the desires of the word.
[SPEAKER_08]: It quenches.
[SPEAKER_08]: It quenches the fire of desires of the word.
[SPEAKER_08]: Otherwise desire cannot be quenched by more desire, by satisfaction of desires.
[SPEAKER_08]: Desire cannot be quenched.
[SPEAKER_08]: Then this famous story of Jayaathi, King Jayaathi is there who lived for a hundred years and he was not satisfied.
[SPEAKER_08]: He had an untold wealth, so many queens and children and grandchildren and enormous empire and successes and armies and whatnot of ancient times Jayaathi.
[SPEAKER_08]: that you are my most devoted child, will you give me something if I ask Varki said yes of course for the tell me, give me your youth, you take my old age, for I wish to enjoy this world.
[SPEAKER_08]: And in a sense, of course, immediately Sun became a crippled old man on the verge of death, and Yiyati became a youngster again.
[SPEAKER_08]: And so he lived and enjoyed for 100 more years.
[SPEAKER_08]: all the whatever could be essential pleasures of the world, all the praise and all the Facebook likes and Twitter followers and whatever real and virtual pleasures of this world.
[SPEAKER_08]: And at the end of 100 years, he found he was not happy, he was not fulfilled also.
[SPEAKER_08]: And he said he can that great bloke.
[SPEAKER_08]: the desires cannot be quenched by satisfaction of desires, just like fire, you cannot quench fire by pouring fuel in to fire, it just blazes forth even more.
[SPEAKER_08]: At one point one must see through it and say enough.
[SPEAKER_08]: I'm not living for fulfilment of my particular sensuous desires.
[SPEAKER_08]: Yes, you can live for something higher, like the welfare of others, pursuit of science or art, or especially enlightenment, godreal, the highest ultimate goal.
[SPEAKER_08]: This young lady has an urgent question.
[SPEAKER_08]: Last.
[SPEAKER_08]: Was there somebody else there?
[SPEAKER_08]: Yes.
[SPEAKER_08]: All right.
[SPEAKER_08]: Just give it to a raise your hand.
[SPEAKER_03]: I was reminded of Swami Turyanandaji saying Brahma-Satejagad-Satejagad-Satejagad-Mita.
[SPEAKER_03]: So, usually we hear Brahma-Satejagad-Mita.
[SPEAKER_03]: So, I was wondering perhaps if you could better understand Swami Turyanandji's word in how you had discussed this first today.
[SPEAKER_08]: Yes.
[SPEAKER_08]: When Torian energy is surprisingly, at the end of his life, he said, Brahman is real, the world is real, the Shakti-Pran Pradesh Titha, is actually literally quoting from the Upanishads.
[SPEAKER_08]: This cosmic manifestation is centered in grounded in the ultimate reality.
[SPEAKER_08]: So, what he meant there was, Brahma is real, the world is real, but the reality of this world is Brahma.
[SPEAKER_08]: What he meant was the ear of the eye, the eye of the eye, the mind of the mind, the speech of the speech, the light of the sun, Krishna says, I am the light of the sun.
[SPEAKER_08]: First he says, light of sun cannot reveal me.
[SPEAKER_08]: As if I am different and that's different.
[SPEAKER_08]: On this side on that side, on that side, this is false, that is real.
[SPEAKER_08]: actually pointing to the reality.
[SPEAKER_08]: If the snake is false, then that very thing is the rope.
[SPEAKER_08]: It's not that there is a snake and a rope.
[SPEAKER_08]: Moment you say snake is false, it's a rope, then that thing which we are seeing as a snake is the rope.
[SPEAKER_08]: Then you let go of the falsity doctrine.
[SPEAKER_08]: We don't remember, this is one important thing or we don't people misunderstand.
[SPEAKER_08]: We don't that does not teach the world is false.
[SPEAKER_08]: I also do not
[SPEAKER_08]: Perante is Brahma Vada, it teaches that the world is Brahman, Satjidana, and the existence consciousness plays.
[SPEAKER_08]: Then why does so much talk about false city of the world for very good reasons?
[SPEAKER_08]: No other way of saying, to have a son-of-going non-duality, there is no second reality apart from Brahman, then anything that we see as a second reality is a false city.
[SPEAKER_08]: Otherwise, we insist that Brahman is real and the world is real, duality will creep back into our mind.
[SPEAKER_08]: The very insistence on the falsity of the world is to point out the underlying reality.
[SPEAKER_08]: After that what happens, only reality remains see these two great sides of Vedanta.
[SPEAKER_08]: separation of self and not self.
[SPEAKER_08]: Upma and upma we wake up, not the body, not the mind and pure consciousness, but ultimately the body mind must be pure consciousness also.
[SPEAKER_08]: It is only one reality.
[SPEAKER_08]: You cannot have pure consciousness and body mind on this side.
[SPEAKER_08]: So it must be, body mind also has to be Brahman.
[SPEAKER_08]: Why do we do that?
[SPEAKER_08]: Because there is no other way of isolating and realizing what we truly are.
[SPEAKER_08]: And about the world, it is an appearance, Brahman is the reality, it is no other way of pointing out Brahman.
[SPEAKER_08]: Shankaracharya says, Narnya Dwaramaste, there is no other way except negation, Nathinethi, because this Brahman is being misunderstood as this, to understand the reality one must correct the misunderstanding.
[SPEAKER_08]: So, what did Advaita Vedanta do?
[SPEAKER_08]: It borrowed two great insights, falsity of the world from Buddhists and self and not self-distinction from Sangha.
[SPEAKER_08]: The true two great enemies of Advaita Vedanta,
[SPEAKER_08]: So, that is the way how it is philosophy developed in ancient India, those used struggle against fight against, their DNA comes into you, your DNA goes into them.
[SPEAKER_08]: So you will find arguments, insights from Buddhism, from Sankha, from yoga, from Nyaya, from Nemamsa, all in Advaita Vedanta.
[SPEAKER_08]: It looks great, but if you open it up, the box inside, made in China.
[SPEAKER_08]: You open up Advaita Vedanta, you will find Neaya there, you will find Sangya there, yoga there, Mimam, Sapurva, Mimam, Sagar, indeed many Buddhistic terms and arguments and techniques are there.
[SPEAKER_08]: All of it is happily adopted, but the box is Advaita Vyata Vyata Vyata Vyata Vyata.
[SPEAKER_08]: We put on that Dopanishadik Brahma Sathyam, Ekameva Vityam Tattovamaseyam Brahma Sathyam, that's it.
[SPEAKER_08]: So that's why.
[SPEAKER_08]: There is, it is something adapted from Sangya.
[SPEAKER_08]: One great teacher, we had his past, now Swami Pitambar Ranji.
[SPEAKER_08]: And he said, See, Atma and Anathma, self and not self.
[SPEAKER_08]: This is Sangya, it's not Advaita Vyata Vyata.
[SPEAKER_08]: Brahmann is real world is false, the falsity of the world is Buddhism.
[SPEAKER_08]: It is not at the very time, but it is extremely important to establish Vedanta as a very logical system and to make it absolutely crystal clear.
[SPEAKER_08]: Otherwise, it does not stand.
[SPEAKER_08]: If you start with world is real and Brahmann is real, then are the two realities?
[SPEAKER_08]: Are they one, are they one and two?
[SPEAKER_08]: Different yet not different, that is why all these philosophies have come up.
[SPEAKER_08]: Yes, in the last one.
[SPEAKER_04]: Namaste, so I'm a museum web of, in the verse that we read today, as far as I understood, you said, like sun stands for all the sense organs?
[SPEAKER_08]: Yeah, I is actually able to extend it to sense organs, all the five sense.
[SPEAKER_04]: The moon stands for mine.
[SPEAKER_08]: Mine.
[SPEAKER_04]: And the fire we said is speech, but speech is product of the senses and the mind, right?
[SPEAKER_04]: It is spoken by our mouth and heard by from, from years and interpreted through mind.
[SPEAKER_08]: True, but it is seen as an independent power.
[SPEAKER_08]: It is a, it is a karmindri, and that's like hands, an organofaction, feet are an organofaction, and speech is an organofaction.
[SPEAKER_08]: the reason they put it this way is there is an idea of light in the Vedas.
[SPEAKER_08]: You have to see there are way of organizing things different from ours.
[SPEAKER_08]: Classification is different from ours.
[SPEAKER_08]: So, there way of organizing things is one is the conception of light.
[SPEAKER_08]: What is a light in the Vedic terminology?
[SPEAKER_08]: Vedic paradigm.
[SPEAKER_08]: Anything that reveals something in darkness is light.
[SPEAKER_08]: Whatever was hidden in darkness which on the light it is revealed.
[SPEAKER_08]: So, this is a light.
[SPEAKER_08]: or there is no light, but you speak, revealed, speech reveals it.
[SPEAKER_08]: All the senses are also light, touch is a light, smell is a light, tongue is a light.
[SPEAKER_08]: This light cannot reveal the taste of a cookie, tongue can reveal that light.
[SPEAKER_08]: The tongue is a light for that object, similarly speech is a great light, because it reveals so many things, speech means language, all our languages, mathematics imagine, as the
[SPEAKER_08]: Discovery after Discovery is made first through mathematics and then as reading an article about some great space telescope being designed at that time when they first Einstein had passed away at that time or he was still alive somebody told his wife who was also an accomplished mathematician physicist herself somebody told his wife about it were describing it and Einstein's wife said oh my husband can do this on the back of an envelope.
[SPEAKER_08]: through mathematics.
[SPEAKER_08]: What you are trying to find out evidence through all these huge machines, we can do it through mathematics.
[SPEAKER_08]: You are already done it, you are trying to find out the proof for it.
[SPEAKER_08]: So these are light, speech is a light, in that sense they have classified it separately.
[SPEAKER_08]: And the light is represented by fire, speech, agony in my work, work way of the speech is very, very typically fire.
[SPEAKER_08]: All right.
[SPEAKER_08]: You see, even the classifications you see are very interesting, five senses, five
[SPEAKER_08]: We have these senses, the other animals which have fewer senses, the other animals which have more senses, the other animals which have different senses, some animals have an, you know, they have the equal location, the bat, something similar dolphin's have, snakes have infrared sense, so why only these five senses, remember why this Vedanta, this entire description, why it is there at all.
[SPEAKER_08]: This is a difference between science and science is a way of surveying the world at categorizing biology, categorizing, you survey and then put into different categories.
[SPEAKER_08]: But this has been designed for moxia for enlightenment, so they describe the world and the body as we human beings experience it and then quickly move inwards to mind, then from there to the earthman.
[SPEAKER_08]: It does not want to describe the whole world in all living beings.
[SPEAKER_08]: Not does it want to be in detail, describe the body or even the senses.
[SPEAKER_08]: Just enough and very epistemologically, how we experience it internally, give a paradigm which you can grasp and step by step use that to reach your reality that I am the witness consciousness.
[SPEAKER_08]: That's the whole purpose of this structure.
[SPEAKER_08]: It's not meant to replace science.
[SPEAKER_08]: Science is a different purpose.
[SPEAKER_08]: It becomes a different purpose.