4. Brihadaranyaka Upanishad - Mantra 2.4.5 continued

[SPEAKER_00]: Oh, poor namada, poor namidam, poor namada chate, poor namada, poor namidam, poor namada, poor namidam, poor namada, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam, poor namidam [SPEAKER_00]: that is infinite and this is infinite.

[SPEAKER_00]: This infinite has come from that infinite and in this infinite when we discover its infinite yield, the infinite alone remains, O, P's, P's, P's. [SPEAKER_00]: So, we will come back to the Briezer-Neco-Penitial class, we shall proceed with the [SPEAKER_00]: So, we know the background that the sage Yagevalkyya has decided to take up formal monasticism.

[SPEAKER_00]: He's going to become a sannyasi. [SPEAKER_00]: He has two wives and he says to his wives that, I'm not going to become a sannyasi and therefore I will leave all my property to you, I will divide my property to the both of you. [SPEAKER_00]: Now, my criteria is happy to take the property, the money, but my trace says, this, what you're giving us, by this shall I attain immortality, and we are give all cases, no, with wealth, you will live a comfortable life like wealthy people.

[SPEAKER_00]: The life of wealthy people, you live that life, but there is no hope of [SPEAKER_00]: attainment of immortality, of going beyond human limitations and sorrow, of going beyond the cycle of birth and death to attain mox, there is no hope of that through wealth. [SPEAKER_00]: Then she says, if that is so, then what shall I do with this wealth?

[SPEAKER_00]: Rather, give me that for which you are taking the vows of, you know, becoming a monk, that which you seek, that knowledge which you possess, that knowledge you give me. [SPEAKER_00]: And that makes Yagyevalka very happy. [SPEAKER_00]: And so he starts instructing her in Vedanta. [SPEAKER_00]: Let us, so the instruction which is coming now, we shall read through that, that mantra, that particular mantra, very famous number of statements are here which are foundational to Vedanta and often quoted by Shankaracharya and other Vedanta masters, so from this passage.

[SPEAKER_00]: Sahobajah, nava-are-pattyu-kama-yapati-priyobhavati-atbanastu-kama-yapati-priyobhavati-nava-are-jaya-yaya-kama-yaya-priyobhavati-atbanastu-kama-yaya-priyabhavati-atbanastu-kama-yaya-priyabhavati-nava-are-putra-nam-kama-yaya-putra-priyabhavati-atbanastu-kama-yaya-putra-priyabhavati-atbanastu-kama-yaya-putra-priyabhavati-atbanastu-kama-yaya-putra-priyabhavati-atbanastu-kama-yaya-putra-priyabhavati-atbanastu-k [SPEAKER_00]: nava aray vittasya kama yavittam priyam bhavati atmanras tukama yavittam priyam bhavati nava aray bram hana [SPEAKER_00]: Kamaya Bramha Priyambhavati, Atmanastukhamaya Bramha Priyambhavati, Navaarekshetrasyakamayakshetram Priyambhavati, Atmanastukhamayakshetram Priyambhavati, Navaareilokaanamkamaya, Lokafriya Bhavanti, Atmanastukhamaya, Lokafriya Bhavanti,

[SPEAKER_00]: Navarri, Devanam, Kamaya, Devah, Priya, Bhavanti, Atmanastu, Kamaya, Devah, Priya, Bhavanti, Navarri, Bhutanam, Kamaya, Bhutanipriyani, Bhavanti, Atmanastu, Kamaya, Bhutanipriyani, Bhavanti, Navarri, Sarvasya, Kamaya, Sarvampriyam, Bhavati, Atmanastu, Kamaya, Sarvampriyam, Bhavati, [SPEAKER_00]: Shrota viyomantabhyo, nidhya zita viyomaytri, atmanova aridhya shanena shavanena matya, bhikyanena idamsarvambhiditam.

[SPEAKER_00]: So you are give a kiss said, it is not for the sake of the husband, my dear, that he is loved, but for once, on sake that he is loved. [SPEAKER_00]: It is not for the sake of the wife, my dear, that she is loved, but for once, on sake that she is loved. [SPEAKER_00]: It is not for the sake of the sons, my dear, that they are loved, but for one's own sake that they are loved.

[SPEAKER_00]: It is not for the sake of wealth, my dear, that it is loved, but for one's own sake that it is loved. [SPEAKER_00]: It is not for the sake of the Brahman, my dear, that he is loved, but for one's own sake that he is loved. [SPEAKER_00]: It is not for the sake of the Kshatriya, my dear, that he is loved, but for one's own sake that he is loved.

[SPEAKER_00]: It is not for the sake of the world's idea that they are loved, but for one's own sake that they are loved. [SPEAKER_00]: It is not for the sake of the gods' idea that they are loved, but for one's own sake that they are loved. [SPEAKER_00]: It is not for the sake of beings' idea that they are loved, but for one's own sake that they are loved.

[SPEAKER_00]: It is not for the sake of all my idea that all is loved, but for one's own sake that it is loved. [SPEAKER_00]: The self-media should be realized should be heard of reflected on when meditated upon by the realization of the self-media through hearing reflection and meditation all this is known.

[SPEAKER_00]: He has said three very profound things here. [SPEAKER_00]: First, that long section that everything is loved for the sake of the Self. [SPEAKER_00]: It has been the wife, the children, the property, the community, people in the world, all be living beings. [SPEAKER_00]: Indeed, the life itself, world itself, even Gods, they are all loved for the sake of the Self.

[SPEAKER_00]: That's number one. [SPEAKER_00]: number two, this self has to be realized and it can be realized the way of realizing this self is through hearing, reflection and meditation and number three, when the self is realized everything is known because it is the self of everything, so it is the reality of everything.

[SPEAKER_00]: Once you know the reality of the self, the reality of everything is known. [SPEAKER_00]: Notice, right off, one thing has to be pointed out, when you hear this, it seems to be a teaching of great selfishness that everything is left for the sake of the self. [SPEAKER_00]: No, it's just the opposite, because if you are teaching at the end that everything is self is actually everything.

[SPEAKER_00]: Once you know the self, then you know everything. [SPEAKER_00]: That shows us that the self that Yagyevalka is talking about is not this limited self whose love is called selfishness. [SPEAKER_00]: In fact, Yagyevalka is pointing out the way beyond selfishness, the way to unselfishness, true and selfishness, and that is by knowing the true nature of the self.

[SPEAKER_00]: In fact, he is pointing out here, why we are selfish and how to become unselfish? [SPEAKER_00]: Why are we selfish? [SPEAKER_00]: Because we have a wrong idea, a wrong understanding of ourselves. [SPEAKER_00]: We understand ourselves as only this, this little person, this body and mind.

[SPEAKER_00]: And therefore, we pursue ourselves in [SPEAKER_00]: conviction that we are only this body and mind, so our self interest is the interest of this one body and mind divorced from everybody else, whereas Jaggiavalka is pointing out that if you truly know yourself then you will realize that you are everything, the yourself is the self of the entire universe.

[SPEAKER_00]: And therefore, when then when you pursue yourself interested, it will be the capital S, not the small Ls, S. And it will actually mean unselfishness, genuine unselfishness. [SPEAKER_00]: So this is the first thing. [SPEAKER_00]: It's not a teaching of selfishness. [SPEAKER_00]: It's actually pointing out why we are selfish and how to be, how we can ultimately be unselfish.

[SPEAKER_00]: All right. [SPEAKER_00]: teaching. [SPEAKER_00]: Interestingly, in Vedanta, the approach to self-knowledge is often through either existence, sat or through chith through consciousness. [SPEAKER_00]: You rarely commit it through love or joy or bliss, and and so this one, this approach is through love, through happiness, love, [SPEAKER_00]: So I'm going to make a few observations about this section that everything is left for the sake of the self.

[SPEAKER_00]: First, just by observation, you have to give a point out something interesting, that the love we have for ourselves is instinctive, it is inborn, that it is universal. [SPEAKER_00]: and that it is unconditional. [SPEAKER_00]: What do I mean by that instinctive of inborn? [SPEAKER_00]: All sentient beings love themselves from their very birth.

[SPEAKER_00]: Because all other love, whether it's love for the mother or for food or for a pleasure or all that is picked up slowly. [SPEAKER_00]: But first and right of, we don't even think about it in these terms that we love ourselves. [SPEAKER_00]: But we do. [SPEAKER_00]: And that love is primary.

[SPEAKER_00]: It starts of it instinctively, every living being from birth they love their selves. [SPEAKER_00]: Nothing else is loved immediately from birth onwards, and then we pick up other things which we like and dislike, but first of all it is instinctive from birth we love ourselves that's of one.

[SPEAKER_00]: Number two, it is universal. [SPEAKER_00]: all sentient beings, all conscious beings, the moment we are conscious and we feel a pull, it is preceded by this firm love of ourselves. [SPEAKER_00]: We don't think about it that way, that's why we sound a little strange, but that's an observation.

[SPEAKER_00]: And third, our love for ourselves is unconditional. [SPEAKER_00]: Love for everything else is conditional. [SPEAKER_00]: So our love for ourselves is, there's no why to it. [SPEAKER_00]: It's fundamental, it's axiomatic, it's unconditional. [SPEAKER_00]: Every other love comes later, it depends on conditions.

[SPEAKER_00]: We love the food, which we eat or drink from birth on births. [SPEAKER_00]: Because we are hungry and it satisfies our hunger, the hunger of the self. [SPEAKER_00]: We love those who take care of us, the mother and the father and others, because they take care of the self, that's our first love.

[SPEAKER_00]: And that is why the love grows there. [SPEAKER_00]: We don't love, we love our playmates, children which whom we grow up with, you know, and maybe kindergarten, others, some of them, we like some of them, we don't like. [SPEAKER_00]: And it's all conditional upon how they behave [SPEAKER_00]: So, all other love, it is conditional, it comes afterwards, it is acquired afterwards.

[SPEAKER_00]: It is different, it's not universal, it what we love, whom we love, what we love to eat, what we love to do, how what we love to play, people we love things we love, these all are individual, they differ from person to person. [SPEAKER_00]: And it can be more, it can be less, it can increase, it can decrease, the love which we get in our lives, we can acquire that love, it can be a great love and then you can diminish, it can fade away.

[SPEAKER_00]: So all of these things are variable, they are dependent, they come and go. [SPEAKER_00]: All of these and they all depend on certain conditions, all other kinds of love. [SPEAKER_00]: but the love of the self is universal, it is from the very beginning, it is there before our birth also, but we have no memory of that, we have just taking a common observation here.

[SPEAKER_00]: So, the common observation reveals to us that we love ourselves from our very birth. [SPEAKER_00]: and it is universal, everybody, every sentient being does that, and it is unconditional, compared to that, every other thing that we love or like in this world is conditioned, comes and goes increases and decreases and is various, it is, each person, each sentient being has a different set of things or people or activities which they like or dislike and also those sets are continuously changing.

[SPEAKER_00]: Now, all of this is just observation. [SPEAKER_00]: I am not arguing this or just saying that this is an interesting observation about our love for ourselves, for the self. [SPEAKER_00]: Now, [SPEAKER_00]: second point, I'll make about five points here. [SPEAKER_00]: The second point I want to make is there's a lot of Vedant of Anandha or happiness.

[SPEAKER_00]: The Vedantic psychology, the logic and the psychology behind it. [SPEAKER_00]: Behind what? [SPEAKER_00]: Behind our love. [SPEAKER_00]: The logic behind love. [SPEAKER_00]: Only Vedant can spoil love in that. [SPEAKER_00]: We're bringing the logic behind love and the psychology behind love.

[SPEAKER_00]: The Vedantic psychology, [SPEAKER_00]: The Vedantic logic I am going to talk about is borrowed from Panchalashi and the PsychoBedantic Psychology of Love is borrowed from the Taith idiopanishad. [SPEAKER_00]: Alright. [SPEAKER_00]: Now, [SPEAKER_00]: The logic is this, what I am trying to prove here, I am going to give arguments and trying to prove that the self is always loved.

[SPEAKER_00]: So, our first love and its always loved and second it is loved the most. [SPEAKER_00]: So, these are the two things I am going to prove and all the arguments are all borrowed from with their in a bonnet the first chapter of Panchalashik. [SPEAKER_00]: What are the arguments? [SPEAKER_00]: First we have to prove that the self is always loved.

[SPEAKER_00]: Nothing else is always loved. [SPEAKER_00]: Self is always loved. [SPEAKER_00]: What's the argument? [SPEAKER_00]: We love things which make us happy. [SPEAKER_00]: That which gives us joy, pleasure, happiness, that which we find suitable for us, that which [SPEAKER_00]: according in Sanskrit Anukula, according to our likes, according to our, you know, advantages for us.

[SPEAKER_00]: We love those things or we like those things, and like in a more extreme form is love. [SPEAKER_00]: So, and we also notice that which we like, we try to get it. [SPEAKER_00]: If we already have it, we try to keep it. [SPEAKER_00]: If we don't have it, we try to get it. [SPEAKER_00]: And the opposite.

[SPEAKER_00]: that which we do not like, that which we find unpleasant. [SPEAKER_00]: We either try to avoid it in case it's not there and or if it is there already a person or a thing like a disease or some kind of a disliked person, we try to get rid of it. [SPEAKER_00]: So here are these two points.

[SPEAKER_00]: What we like, we try to get or preserve and what we dislike, we try to get rid of. [SPEAKER_00]: And what determines what we like or dislike, whatever is we feel at the moment giving us in general, it gives us happiness, we like that, whatever or whoever, it could be a thing, it could be a food, it could be an activity, it could be a person relationship, whatever.

[SPEAKER_00]: We, it gives us pleasure, it gives us happiness, we like it and we try to get it or keep it. [SPEAKER_00]: and there is something which we give us pain or we unpleasant for us, then we dislike it and we try to get rid of it or reduce it or avoid it. [SPEAKER_00]: Now, [SPEAKER_00]: Notice, the self is the only thing that we never try to get rid of.

[SPEAKER_00]: We always all sentient beings have self preservation. [SPEAKER_00]: We always feel that we must exist. [SPEAKER_00]: We must continue to exist everybody regardless. [SPEAKER_00]: Immediately you'll think what about people who want to commit suicide or kill themselves. [SPEAKER_00]: But that's also incidental upon some conditions in life.

[SPEAKER_00]: Somebody is in great debt and they want to kill themselves. [SPEAKER_00]: They have no idea of how they're going to pay up that debt and life is going to be terrible. [SPEAKER_00]: But then if somebody forgives the debt, the debt is paid off, then you ask that person, well you are about to commit suicide, what happened, then no, I don't want to kill myself anymore.

[SPEAKER_00]: Therefore, what we wanted to get rid of there was the debt, was the problem, not ourselves. [SPEAKER_00]: So by ourselves, which will leave it to itself, the self is something we never want to get rid of. [SPEAKER_00]: There's nothing that can be there in the self which we want to get rid of.

[SPEAKER_00]: Only incidental things in our life, which there might be some conditions which we want to change. [SPEAKER_00]: We think by death, because those conditions may be changed. [SPEAKER_00]: Always a bad idea, because we even if we get rid of it, every religion assures us that it's terrible karma, very bad karma will end up in a worst place if we kill ourselves, thinking we'll avoid some kind of problem in this life.

[SPEAKER_00]: Anyway, by the way, that's just by the way. [SPEAKER_00]: Therefore, the conclusion in this rather strange-looking argument is this, that if the self is something that we never want to get rid of, then it must be something that we always [SPEAKER_00]: and we like things which give us joy, pleasure, the self must be something that always gives us joy or pleasure.

[SPEAKER_00]: So, keep that in mind, that is one argument. [SPEAKER_00]: What is the argument? [SPEAKER_00]: The self is always a source of joy. [SPEAKER_00]: Therefore, it is always liked or loved and the proof of that is we always want to keep it, preserve it, we never want to get rid of it. [SPEAKER_00]: What is the argument here?

[SPEAKER_00]: We want to get rid of stuff that is unpleasant for us. [SPEAKER_00]: And the things which are unpleasant, the ones which are giving us pain are creating problems for us. [SPEAKER_00]: Self-be is never unpleasant for us and therefore the self is never disliked and the evidence or the proof given for it is that we never want to destroy ourselves, we never want to seize existing.

[SPEAKER_00]: So, that is one argument. [SPEAKER_00]: The next argument is to prove that this self which is continuously something that we want to keep because it is continuously something that we like because it is continuously something that is giving us joy. [SPEAKER_00]: Now this is not only just it gives us joy the next thing you want to prove is it gives us maximum joy nothing gives us joy like the self gives us limitless joy.

[SPEAKER_00]: All of these things we have to give. [SPEAKER_00]: argument for it because it does not seem obvious at all. [SPEAKER_00]: We know never think in this way that we always think we are getting joy or pleasure from the not self from something outside or something beyond as some activity. [SPEAKER_00]: Something not self, anathma.

[SPEAKER_00]: The Atma is the source of joy that we generally don't think about it. [SPEAKER_00]: That's why this kind of argument is necessary. [SPEAKER_00]: Alright, the next thing to prove is the Atma is not only the continuous source of joy and therefore continuously loved, which also the source of maximum joy.

[SPEAKER_00]: How do we decide how do we rank what gives us maximum joy? [SPEAKER_00]: Well, that which gives us joy is loved. [SPEAKER_00]: And how do we know what gives us more joy and what is loved more? [SPEAKER_00]: If something is loved for the sake of another, then that other one is loved more.

[SPEAKER_00]: Let me repeat that. [SPEAKER_00]: If A is loved for the sake of B, then B is loved more than A. [SPEAKER_00]: And therefore, by implication, B is giving me more joy than A. [SPEAKER_00]: I've given this example a number of times. [SPEAKER_00]: There was a young man with a good job who said that I love my job.

[SPEAKER_00]: It's not really for the money. [SPEAKER_00]: Then he was given an option. [SPEAKER_00]: All right, do the job, but you won't be paid. [SPEAKER_00]: Because for you, the job itself is reward. [SPEAKER_00]: You won't get anything from it. [SPEAKER_00]: Then no, no, no, no. [SPEAKER_00]: If a given the option, which one would you want?

[SPEAKER_00]: The job or the money? [SPEAKER_00]: Don't do anything? [SPEAKER_00]: Get the money. [SPEAKER_00]: or do a, do the job you won't kick the money, then this person says, no, no, no, I want the money. [SPEAKER_00]: So, the job is love for the sake of the money, which is love more the money, and then which gives more joy, not the job definitely gives job satisfaction, but the money gives more joy than the job, because the money is loved more, because it gives more joy definitely.

[SPEAKER_00]: Then, but the money is also loved for the stuff it can buy. [SPEAKER_00]: It's not just for the bank account numbers, your balance sheet. [SPEAKER_00]: No, it is loved for the stuff it can buy. [SPEAKER_00]: So, which is loved more money or the stuff it can buy. [SPEAKER_00]: The stuff which it can buy is loved more.

[SPEAKER_00]: Because if you give a choice, either you can keep the money or you can get the stuff which you buy with the money, which one would you rather have. [SPEAKER_00]: You can keep the money, but you don't get to spend it or give it to anybody. [SPEAKER_00]: or you can spend it and get the stuff you want to buy or give it to people and get the joy from that, which one would you prefer?

[SPEAKER_00]: Definitely prefer the benefit of having the money rather than just having the money. [SPEAKER_00]: That means the stuff I buy with the money gives me more joy than the money itself. [SPEAKER_00]: I love the stuff more than the money. [SPEAKER_00]: And the stuff which pitch P by, the young man was told, all right, you can buy that stuff, but you can't, you know, give it to anybody, you can't use it.

[SPEAKER_00]: No, no, no, this stuff I buy has to be of some use. [SPEAKER_00]: I mean, it's not just I'll buy it. [SPEAKER_00]: Buying it is not the point, owning it is not the point. [SPEAKER_00]: I must be able to use it, I must be able to give it to those I love. [SPEAKER_00]: Those people. [SPEAKER_00]: Then you love those people or the use of the stuff, more than the stuff itself.

[SPEAKER_00]: Yes? [SPEAKER_00]: All right, you can give it to people, but those people will not be of people. [SPEAKER_00]: It will be some random family who will get all the stuff you buy. [SPEAKER_00]: There is no, no, no, no, no. [SPEAKER_00]: I want to give it to those people who are my family. [SPEAKER_00]: Ah, so we get to the core of this.

[SPEAKER_00]: It has to be my family. [SPEAKER_00]: It has to be my wife or husband or children or parents. [SPEAKER_00]: Mine. [SPEAKER_00]: It can't be any random family. [SPEAKER_00]: Then it is I who is loved more than the family, the family which is loved more than the possessions, the possessions, which are loved more than the money, the money which is loved more than the job, and that which is loved most is the I, and we love that which gives us joy.

[SPEAKER_00]: So if I is loved most, the I is giving us maximum joy, maximum happiness. [SPEAKER_00]: So these are the two arguments for proving the self is continuously the source of joy. [SPEAKER_00]: It is continuously loved and the self is the source of maximum joy and is loved the most. [SPEAKER_00]: Everything else is loved for the sake of the self.

[SPEAKER_00]: This explains the logic of what Jagievalki was trying to say. [SPEAKER_00]: You know, he keeps saying, X is loved for the sake of the cell, Y is loved for the sake of the cell, and so on. [SPEAKER_00]: Everything is loved for the sake of the cell, ultimately the cell, everything is loved for the sake of the cell, the cell with the source of ultimate joy and continuous joy or happiness.

[SPEAKER_00]: These are the arguments. [SPEAKER_00]: right. [SPEAKER_00]: Now, one might ask here, a couple of pertinent questions. [SPEAKER_00]: First, it doesn't feel like that. [SPEAKER_00]: These are interesting, but odd arguments. [SPEAKER_00]: And it doesn't really feel, I really feel the joy from the family.

[SPEAKER_00]: I feel the joy or pleasure from a cookie. [SPEAKER_00]: I feel the joy from a vacation. [SPEAKER_00]: I don't feel the joy from this, you know, this infinite joy from the [SPEAKER_00]: And second, how does it work actually? [SPEAKER_00]: How does the joy of the self manifest? [SPEAKER_00]: How is it experience, actually?

[SPEAKER_00]: How is any joy experience? [SPEAKER_00]: Why is it that we get joy from everything else? [SPEAKER_00]: You're saying that everything is love for the sake of the self and the self should be loved most because it's also a maximum happiness, continuous happiness, but it does not seem like that.

[SPEAKER_00]: And why does the opposite seem to be true? [SPEAKER_00]: That other things, things other than the self are loved. [SPEAKER_00]: food is loved, entertainment is loved, power is loved, money itself is loved, people are loved, so achievements are loved, all that which is not the self connected to the self but not the self is loved, why?

[SPEAKER_00]: And then there are stuff which are not loved and hated also. [SPEAKER_00]: So how does all that work? [SPEAKER_00]: What's the psychology of love and happiness in Vedanta? [SPEAKER_00]: That's the next point. [SPEAKER_00]: This is borrowed from the Titerio-Panishad, the Titerio-Panishad says that all the happiness that we experience in life, all happiness is actually derived from the self.

[SPEAKER_00]: The example of a dog is not finding the Titerio-Panishad, but it's a well-known old Vedantic example. [SPEAKER_00]: and it would get taste out of it and it thought what a tasty bone. [SPEAKER_00]: I didn't know that the dry old bone would cut its inner lip and the dog's inner lip would bleed and the dog would taste its own blood and think that the bone was very tasty.

[SPEAKER_00]: And so the dog said such a tasty bone. [SPEAKER_00]: And the dog would like to do the burry the bone. [SPEAKER_00]: And every time it wanted pleasure, it would dig up the bone and chew on it. [SPEAKER_00]: And then taste that pleasure, the delicious blood, which was its own blood. [SPEAKER_00]: Now the point in this rather faintly gruesome example is that we are all like that dog.

[SPEAKER_00]: We are chewing on the dry, sharp bone of the world. [SPEAKER_00]: and we keep it buried for whenever we want pleasure, but the joy that we get, we undoubtedly experience some pleasure, sensuous pleasure, pleasure with relatives, relationships, pleasure in all kinds of pleasure, in knowledge, art, all of that money-making activities, all of that, we enjoy pleasure.

[SPEAKER_00]: But all of that pleasure is actually coming from the [SPEAKER_00]: Why does it seem that everything and the joy is coming from objects, from the not self, from people, from food and sense pleasures and things like that? [SPEAKER_00]: Why? [SPEAKER_00]: Because it's like this. [SPEAKER_00]: We do not know our real nature.

[SPEAKER_00]: not knowing our real nature, we identify ourselves with our bodies and minds. [SPEAKER_00]: We do not know the self as such, and on the existence consciousness, please, that's not at all evident to us. [SPEAKER_00]: We know that we exist. [SPEAKER_00]: So the self is known in a certain sense.

[SPEAKER_00]: I am, who does not know that? [SPEAKER_00]: Everybody knows I am. [SPEAKER_00]: But the next thing which we do is we identify this I am with the body mind. [SPEAKER_00]: And so that our nature, our understanding of the self is this body mind. [SPEAKER_00]: And based on this body, there are things in this world which are suitable, which are desirable from a bodily perspective, there are things in this world which are desirable from a mental emotional perspective.

[SPEAKER_00]: And we desire those things, which are, which seem to be pleasant and good and necessary beneficial, likeable, from a physical or mental emotional perspective. [SPEAKER_00]: And when we desire those things, that desire obstructs our natural joy, the joy of the Atman, Aranda, which would otherwise be manifest in the mind.

[SPEAKER_00]: and then we go out and try to fulfill those desires, you know, eat that food, go for that vacation, see that movie or read that book so on. [SPEAKER_00]: And as we fulfill those desires, the moment those desires are calm, the particular desire is calm, the fulfilled and calm. [SPEAKER_00]: A particle of the joy, which is our real nature, the self, manifests itself in the mind.

[SPEAKER_00]: We have a flash of joy, a fulfillment, a moment of fulfillment. [SPEAKER_00]: That actually does not come from the object, not does it come from the contact with the object, or with the enjoyment of the object itself. [SPEAKER_00]: rather it comes from the the cessation, the the disappearance of that desire for the time being.

[SPEAKER_00]: And that's why the job which comes from that enjoyment is temporary that desire again arises or some other related desire arises. [SPEAKER_00]: and again it is clouded. [SPEAKER_00]: We have a series of objects which are present pleasurable to the body or to the mind and we have likeings for those things and so they tend to cloud our natural joy that blisss up the self which we don't say.

[SPEAKER_00]: So, what is the proof of this, the proof, you can do an experiment, a Vedantic experiment. [SPEAKER_00]: The proof is this, if you are claiming that the joy or the pleasure is not from the object, not from the activity or the relationship, the joy or the pleasure is from within, from the self itself.

[SPEAKER_00]: And it's only by the cessation of the desire that the joy manifests. [SPEAKER_00]: Now there, then what we need is the cessation of desire. [SPEAKER_00]: Desire is obstructing our natural joy. [SPEAKER_00]: And if desire ceases, then our natural joy is manifest. [SPEAKER_00]: That's what the Vedantic Theodic claims.

[SPEAKER_00]: Now there are two ways of cessation of desire. [SPEAKER_00]: One is by fulfilling the desires. [SPEAKER_00]: By fulfilling the desires, you have an endless stream of little bits of joy and pleasure here. [SPEAKER_00]: You have to keep on struggling. [SPEAKER_00]: Some of those desires are fulfilled, some will not be fulfilled, and in any case, there is no permanent or stable joy, because our self, the joy of the self, Ananda, is again and again obscured by newer and newer desires.

[SPEAKER_00]: On the other hand, to the extent that we can give up those desires, then also the joy within [SPEAKER_00]: If the joy is from the objects and the joy is from my activities in the world, then if I seize those things, if I give up those things, then I should have no joy at all. [SPEAKER_00]: I should become very unhappy.

[SPEAKER_00]: But if the joy is not from the objects, if the Dante is right, the joy is the joy of the self, the honor of the self, when when I give up those desires, I should be happy. [SPEAKER_00]: and you want to test it. [SPEAKER_00]: So, the tithiri Openishad in at the end of the second chapter, the second chapter is known as the chapter on joy, Anandhavalli.

[SPEAKER_00]: So, there at the end it does this analysis, it is called Anandhavimamsa, analysis of joy. [SPEAKER_00]: and he says there are these two options before you. [SPEAKER_00]: One is, one can continuously try to fulfill desires and get that joy because we know that's a proven way of getting joy.

[SPEAKER_00]: If you can fulfill those desires, the other way is to give up those desires. [SPEAKER_00]: These are the two paths. [SPEAKER_00]: One is called probability. [SPEAKER_00]: One is Neurity. [SPEAKER_00]: Travity is engagement with the world. [SPEAKER_00]: Sir, we wake up on the calls, it's circling outwards.

[SPEAKER_00]: More and more flowing out into the world. [SPEAKER_00]: Engagement with the world. [SPEAKER_00]: Neurity is turning inwards to the real nature of the self. [SPEAKER_00]: That is Neurity. [SPEAKER_00]: how do you do property? [SPEAKER_00]: There's a whole description there and can we do it in a one can do it in instinctive way?

[SPEAKER_00]: Just go out and grab stuff like you do it like a toddler might in a sweet shop you know. [SPEAKER_00]: I want this that and the other candy. [SPEAKER_00]: But the parents will tell that's not a sustainable way. [SPEAKER_00]: You know, we learn very quickly that we can't grab stuff and stuff ourselves, but we'll get sick if you're allowed to do that.

[SPEAKER_00]: And second, luckily, we are not allowed to do that. [SPEAKER_00]: Parents, teachers, society teaches us a more sustainable way of consumption. [SPEAKER_00]: Similarly, religion, the Vedic religion teaches you a sustainable way of maximizing your pleasure in this world. [SPEAKER_00]: You're happiness in this world and the next.

[SPEAKER_00]: basic idea there, that's not our topic today, but the basic idea there is, if you maximize your good karma, you will get maximum joy, you will get all the desires will be fulfilled and you get a series of pleasurable experiences, happy experiences. [SPEAKER_00]: So a moral, decent life, working hard to earn your karma credits so that, you know, doing good in this world and performing the rituals which will take us to the next world [SPEAKER_00]: And it's a step-by-step process.

[SPEAKER_00]: You can have more joy there, less joy there depending upon the good karma that you generate, and that's one track. [SPEAKER_00]: And that's the track of worldly happiness and other worldly happiness. [SPEAKER_00]: Per suit of happiness by fulfilling desires. [SPEAKER_00]: And the deep understanding there is fulfillment of desires depends entirely on whether we deserve it or not.

[SPEAKER_00]: And we deserve it by doing good karma. [SPEAKER_00]: And then there's a whole description of that. [SPEAKER_00]: You go to Taitriopanishi, we'll talk about it. [SPEAKER_00]: That's one way. [SPEAKER_00]: And there are higher and higher grades of happiness in this world and in the next world.

[SPEAKER_00]: And in parallel with the second way, the Vedantic way, it says that, why undertake all that if you really, all you really want is fulfillment, happiness, joy. [SPEAKER_00]: Here is a surefire way of doing that. [SPEAKER_00]: The Vedantic way, which tells you this joy is from within. [SPEAKER_00]: Based on that, give up these multifaceted desires per suit of the not self.

[SPEAKER_00]: give it up, and turn your, just by giving it up, you won't be happy. [SPEAKER_00]: You must have happiness. [SPEAKER_00]: If you give up those worldly sources of happiness, one must have a spiritual source of happiness. [SPEAKER_00]: So, combine it with Vedanta. [SPEAKER_00]: Shrava and Madran need it, they are some, and dispassion for the world.

[SPEAKER_00]: Then, one should have happiness. [SPEAKER_00]: Starting now itself, more and more and more, but it depends on two things. [SPEAKER_00]: Your Vedantic conviction, clarity about Vedanta, [SPEAKER_00]: It should be fully convinced about this and should be obvious to you and genuine dispassion.

[SPEAKER_00]: Why wrong you? [SPEAKER_00]: If one puts one's feet on both boats, I'll have a little bit of Vedanta and a little bit of the first path also and then one is asking for trouble. [SPEAKER_00]: So this is the logic, that's why the Vedantic path says it's based on dispassion for the worldly path, path of pursuing worldly pleasures, path of pursuing the not self.

[SPEAKER_00]: And combined with pursuit of the self, the pursuit of self, the pursuit of self is already there, but pursuit of real knowledge of the self, that the self is actually the source of infinite happiness. [SPEAKER_00]: So this is the psychology. [SPEAKER_00]: What did all this explain? [SPEAKER_00]: It all explains why we feel objects in the world give happiness.

[SPEAKER_00]: It explains why the happiness we gain by pursuit of relationships and, you know, sense of objects and all sorts of stuff in this world. [SPEAKER_00]: Why is it so unstable? [SPEAKER_00]: Why is it so frustrating? [SPEAKER_00]: because it's not there really, it's all coming from the self and the sense objects generally either the channel that happiness and with the seem to that you fulfill that desire, you will get the happiness or they obstruct that happiness and therefore it causes pain whatever we engage with the sense objects with the world with the not set in the pursuit of happiness you can see if a scientist is true, the source is within.

[SPEAKER_00]: but we want to reflect it outside, we want to generate a desire and then satisfy the desire and then manifest the inner happiness. [SPEAKER_00]: That's what we are doing. [SPEAKER_00]: One psychoanalist, he put it so well, he said what goes by the name of pleasure in our modern society.

[SPEAKER_00]: He means the writing in 1950s, 60s, America. [SPEAKER_00]: What goes by the name of pleasure in our modern society [SPEAKER_00]: that is what we have come to understand by pledge. [SPEAKER_00]: It is a very crude and kind of a something designed for the industrial and consumption age, this modern economy.

[SPEAKER_00]: It builds up tension within us. [SPEAKER_00]: By advertisement, by societal pressure, what not? [SPEAKER_00]: I really want this. [SPEAKER_00]: Then I go out in freezing temperatures and stand outside the apple store for the latest iPhone and I get it, wow I am so happy I feel so fulfilled only for a while.

[SPEAKER_00]: more I wanted it, the more fulfilled I feel, but you can only for a while, until the next iPhone comes out. [SPEAKER_00]: So, this is the nature of worldly projects and worldly happiness. [SPEAKER_00]: Why? [SPEAKER_00]: It is explained by this logic. [SPEAKER_00]: It also shows us what is the genuine way of looking for happiness.

[SPEAKER_00]: It is the spiritual way, but the spiritual way must be combined with viral gear for [SPEAKER_00]: Now, this shows us that the next point I want to make here is that the true happiness is unconditional, all worldly happiness is conditioned. [SPEAKER_00]: I am using the Vedantic term, Nirubhādhīka, sopādhīka.

[SPEAKER_00]: The true happiness, the true love, is the condition less love, Nirupa, Hika, Priyata, you know, or Prima. [SPEAKER_00]: And that is possible when it is directed towards the self, the real nature of the self, which has no paris, which has no condition, worldly love is always the love and the joy derived by the condition self from conditioned objects, [SPEAKER_00]: real love unconditional and the object or the source of the real love is also unconditioned or attributeless the pure self, the pure subject, the worldly kind of love, the one which we have is a conditional love and it is which try to extract it from the not self, which is basically the self itself, it self enters some of these.

[SPEAKER_00]: So, Nirupa Dika Prima. [SPEAKER_00]: from the source, which is itself nearu pathic, I am using Vedantic terms, they are so very precise. [SPEAKER_00]: So, pathic appraema, from the source, the objects of the world which are also, you know, they are surrounded by upartis. [SPEAKER_00]: Now, what about the not self, what about pain, what about suffering?

[SPEAKER_00]: Notice the status of the naught self now, the naught self means something other than the self, the object, the anathma. [SPEAKER_00]: The Anathma, we can relate to the Anathma as far as love and joy is concerned, we can relate to the world in three ways, relate to the world means, relate to objects, relate to the Anathma, the not self in three ways.

[SPEAKER_00]: The world, things and people in the world, they can either, they can make us happy or, they can make us unhappy or we can be indifferent to it. [SPEAKER_00]: Take a look, everything in this world, people, activities, stuff. [SPEAKER_00]: they either we like them because they are making us happy or we dislike them because they are making us unhappy or we are indifferent to them because they have no you know emotional balance for us it doesn't matter for us why why does this happen so notice here that they [SPEAKER_00]: they seem to give us happiness because they we have set up a desire for them, remember the psychology of happiness, they were set up a desire for them, the fulfillment of desire and manifests the inner happiness, but like that dog we think that object give us happiness.

[SPEAKER_00]: So the objects, the desire and the fulfilment of desire for objects do give us happiness. [SPEAKER_00]: But the happiness that they desire for objects and fulfilling those desires for objects, the happiness which we get, that is the basic psychology of happiness in the world itself, everything in the world.

[SPEAKER_00]: That happiness is a reflected or borrowed or pseudo happiness. [SPEAKER_00]: In Sanskrit, Abhasa, Ananda, Abhasa. [SPEAKER_00]: and putting it Vedantic terms are very precise. [SPEAKER_00]: The Anathma, the Anand of the Anathma is Ananda Abhasa. [SPEAKER_00]: Abhasa Shadhu, Ananda Joy, Anathma not Self.

[SPEAKER_00]: We have no doubt there are plenty of stuff in the world which makes me happy. [SPEAKER_00]: So all of these have said, now culminates at this point. [SPEAKER_00]: Vedanta is telling us, yes, we don't doubt that you feel happy about many things in the world. [SPEAKER_00]: Many things in the world have the power to give you pleasure or happiness.

[SPEAKER_00]: Joy. [SPEAKER_00]: But that pleasure or happiness does not belong to those things. [SPEAKER_00]: It does not even belong to your experience of those things, enjoyment of those things. [SPEAKER_00]: It is, it does not even belong to the desire for those things. [SPEAKER_00]: It is actually your own joy being reflected by those objects, channeled by those objects, borrowed by those objects because we have set up a desire and the reason is that we have set up a desire.

[SPEAKER_00]: What is the reason that we have set up all these desires? [SPEAKER_00]: It is because those objects are somehow related to the body mind. [SPEAKER_00]: It gives us some kind of joy somewhere, some kind of fulfillment physically, mentally, emotionally. [SPEAKER_00]: And why do we do that?

[SPEAKER_00]: Why do we at all care? [SPEAKER_00]: Because we think we are the body mind. [SPEAKER_00]: After all, we are all concerned about the self. [SPEAKER_00]: The devil cares pointed or everything is for the sake of the self. [SPEAKER_00]: But for us, self is body mind. [SPEAKER_00]: And therefore, there are many things in this world which are related to the body mind.

[SPEAKER_00]: Everything in the economy, in the world is related to the body mind. [SPEAKER_00]: And so, we have a whole range of likes and dislikes which we set up, likes, for which what those objects can do for the body mind. [SPEAKER_00]: First, the things which we, the joy which the not-self gives us, is a shadow-joy, an and the abhaz, one.

[SPEAKER_00]: There are some things in this world which obstruct the manifestation of the inner joy, which give us pain, which give us trouble, [SPEAKER_00]: it could be a disease, it could be a boring person or irritating neighbor, it could be you know extreme cold, freezing cold or heat whatever it is whatever gives us is unpleasant for us.

[SPEAKER_00]: That's because the object is obstructing the manifestation of our self-joy. [SPEAKER_00]: It's obstructing only because we are again identified with body-minders to self. [SPEAKER_00]: That's why an object has the power to obstruct our real joy. [SPEAKER_00]: And therefore some objects give us pain, unhappiness, and therefore they are disliked.

[SPEAKER_00]: This explains why, if I am the source of infinite joy within me, should always be happy. [SPEAKER_00]: Why do I feel lot of stuff makes me unhappy? [SPEAKER_00]: It's because of this. [SPEAKER_00]: This is also explains why, lots and lots of stuff are different too. [SPEAKER_00]: Because they neither make us happy or not unhappy.

[SPEAKER_00]: Not particularly happy or unhappy. [SPEAKER_00]: And therefore, we don't particularly like them or dislike them. [SPEAKER_00]: So what have I said here? [SPEAKER_00]: I've explained from a Vedantic perspective. [SPEAKER_00]: First, the so-called joy which we get by worldly projects is a shadow joy.

[SPEAKER_00]: Luckily, the real joy is within us. [SPEAKER_00]: It's our real nature. [SPEAKER_00]: But what we get outside is a shadow of it. [SPEAKER_00]: It's a pseudo joy, pseudo bliss. [SPEAKER_00]: And therefore, our love for the objects in the world is misplaced. [SPEAKER_00]: Second, it explains why we are indifferent to so many things.

[SPEAKER_00]: It also explains why we hate or dislike, we don't love so many things. [SPEAKER_00]: Because they give us look, how do they give us look? [SPEAKER_00]: By obstructing the manifestation of our inner joy. [SPEAKER_00]: Now, what else do I want to say at the most important? [SPEAKER_00]: The conclusion of all of this, why did Vedant, why did Jagayavalka say all this to my three?

[SPEAKER_00]: He said all this in order to generate by Rajya, dispassion for the not self, dispassion for the object, why do you need dispassion for the object, because what is the problem [SPEAKER_00]: But Vedanta says, you are already immortal. [SPEAKER_00]: The self, upman, bramma is already immortal.

[SPEAKER_00]: Then that means my three does not know the real nature of the self. [SPEAKER_00]: She thinks I will die. [SPEAKER_00]: So what she needs is not to become immortal, but to realize that she is immortal. [SPEAKER_00]: To realize that she is such a dhananda. [SPEAKER_00]: That's what she needs to do.

[SPEAKER_00]: But to realize that one, to realize anything, one must inquire about it. [SPEAKER_00]: One must pursue it. [SPEAKER_00]: But unfortunately she cannot. [SPEAKER_00]: because if the attention is stuck up with the not self, one will not pursue the real nature of the self. [SPEAKER_00]: If you are entangled in the world in a false pursuit of this shadow happiness, you are pursuing the not self.

[SPEAKER_00]: When we have to be convinced, we have to be shown that nothing in this world will give you stable lasting fulfillment. [SPEAKER_00]: It has not till now and it will never do that. [SPEAKER_00]: That's why. [SPEAKER_00]: Jaggiavalkya said, nah, asha, stivith theta by worldly prosperity and you can extend it to relatives and husband and wife and partners and children and so and so forth.

[SPEAKER_00]: By any kind of activity or object or person in the world, there is no hope. [SPEAKER_00]: of attaining that immortality. [SPEAKER_00]: Because the immortality does not lie there, nor does your true happiness lie there. [SPEAKER_00]: And in order to convince her, has to show her the reason she was entangled with, reason we are entangled with all of this is because we think happiness is there.

[SPEAKER_00]: So, we need to be shown happiness is not there, happiness is there in the self. [SPEAKER_00]: Where our happiness is, as the Bible says, where your treasure is there, your heart will be, [SPEAKER_00]: Now it has been shown, it's not their outside. [SPEAKER_00]: What's the either, the unathmobile give us pain?

[SPEAKER_00]: or we are going to indifferent to it. [SPEAKER_00]: And even when we love the Anatma, we only think by mistake, it's giving us joy. [SPEAKER_00]: It's like they're chewing the bone, thinking that that bone is giving us the taste. [SPEAKER_00]: No, the world itself is not giving us joy. [SPEAKER_00]: It's our own joy.

[SPEAKER_00]: It's borrowing. [SPEAKER_00]: It's pulling a fast one on us. [SPEAKER_00]: It's a con job. [SPEAKER_00]: So, we realize the real nature of the self is joy. [SPEAKER_00]: then we must see that. [SPEAKER_00]: Then our inquiry will go towards the attention will go away from the not self to the self.

[SPEAKER_00]: That is why viragia is generated. [SPEAKER_00]: This turning away from the not self anathma towards aathma by this teaching. [SPEAKER_00]: This is called viragia. [SPEAKER_00]: Turning away from the Anathma as Viragya, turning towards the Self is called Mukshukthua, the enquiry into Brahman.

[SPEAKER_00]: We desire to know Brahman, and therefore the next teaching becomes relevant. [SPEAKER_00]: This Self, then my dear, he says, has to be realized, the true nature of the Self. [SPEAKER_00]: This is the ground has been prepared. [SPEAKER_00]: You are all absorbing attention, engagement with the world has been reduced greatly now.

[SPEAKER_00]: Already my three was ready, but Yadjavalkya has provided her with the basis. [SPEAKER_00]: Now, it is how beautifully it is connected with the topic of Sanyasa. [SPEAKER_00]: Why is Yadjavalkya taking Sanyasa? [SPEAKER_00]: Because, [SPEAKER_00]: There is no hope of pursuing or attainment of happiness in this world.

[SPEAKER_00]: Sunnias is that giving up the pursuit of, though this world of the next in the hope of happiness. [SPEAKER_00]: Because he is now convinced by Vedanta, happiness lies in the knowledge of the self. [SPEAKER_00]: The self is happiness, he already has it. [SPEAKER_00]: But until we get the knowledge of that, it will practically not be available to us.

[SPEAKER_00]: So the knowledge of the self has to be sought. [SPEAKER_00]: And Sunniasa takes our attention away from the world and invertises it. [SPEAKER_00]: either formal Sanyasa, monesthesism, like Yagyevalkya, or Inner, informally, but Inner Sanyasa like May 3. [SPEAKER_00]: She will remain in the world, whatever she will do, we don't know, but she is no longer of the world.

[SPEAKER_00]: Her whole pursuit is just given up, already, of course, she was ready already. [SPEAKER_00]: That's why she asked this question. [SPEAKER_00]: And therefore, one must realize the same. [SPEAKER_00]: Atma Varendrashtavya, my dear, the Self has to be seen literally. [SPEAKER_00]: See in here, the Self cannot be seen.

[SPEAKER_00]: It can't be seen, heard, smelled, tasted, touched. [SPEAKER_00]: It cannot be thought about. [SPEAKER_00]: It cannot be argued about. [SPEAKER_00]: It cannot be spoken about. [SPEAKER_00]: So it cannot be objectified in any way. [SPEAKER_00]: So when he says the Self has to be seen, what does he mean?

[SPEAKER_00]: He means [SPEAKER_00]: the direct realization, direct immediate realization of the self. [SPEAKER_00]: It is there already shining, how do you do that by removing our ignorance about it? [SPEAKER_00]: By seeing all the non-self, the body might be, which we thought we were, we realize I am not this, not this, natinating.

[SPEAKER_00]: And the self is ever shining code, it will become obvious. [SPEAKER_00]: That is called upper auction with the, not obvious as a matter of sense perception, not through processing by the mind, not through intellectualization, not even through language. [SPEAKER_00]: So, the self is not objectified by intellect with the, not objectified by mind, minus, not objectified by language [SPEAKER_00]: not objectified by the senses, but because it is self-shining, once our error is corrected, it becomes obvious.

[SPEAKER_00]: I am this limitless self. [SPEAKER_00]: So fulfillment is attained or ready attained fulfillment becomes obvious then. [SPEAKER_00]: So there is no end to the fulfillment and the joy of the enlightened one. [SPEAKER_00]: And he says, he makes a point there, this self [SPEAKER_00]: is the self of all.

[SPEAKER_00]: The third point he makes there is, once you realize what you truly are O my three, you will realize everything, the truth of everything in this world. [SPEAKER_00]: So, you will realize you are boredom and this whole world is nothing but boredom. [SPEAKER_00]: Then what remains, [SPEAKER_00]: So, Purnasya Purnamadaaya, you did not know that you are Purnam, you realize that you are Purnam.

[SPEAKER_00]: Then what remains? [SPEAKER_00]: You will realize that everything here is also Purnam, then Purnam alone remains. [SPEAKER_00]: Yes. [SPEAKER_00]: So, this is, I mean, he will expand on this teaching in brief, it is a lot, I know, but [SPEAKER_00]: to recap. [SPEAKER_00]: One, we realize love for ourselves to self is in bond.

[SPEAKER_00]: It's the first thing that we have prior to all other love. [SPEAKER_00]: Second, it is universal. [SPEAKER_00]: Every conscious being loves itself. [SPEAKER_00]: So, these are just observations. [SPEAKER_00]: There's nothing, no way down there. [SPEAKER_00]: Just observations. [SPEAKER_00]: Just we don't notice these things, but Vedanta is pointing it out to us.

[SPEAKER_00]: And third, the love [SPEAKER_00]: It depends on something, it comes and goes, it increases or decreases, is attained or lost and is different from person to person, individual to individual, what we love, whom we love, we are all differs, the love for the self is uncounted, there is no why in it.

[SPEAKER_00]: Then next thing one must what we talked about was, why is this so? [SPEAKER_00]: What are the implications? [SPEAKER_00]: What are the arguments? [SPEAKER_00]: What is the psychology and logic and psychological? [SPEAKER_00]: The logic is I gave you the arguments from punch of the sheet to prove that the self is the source of.

[SPEAKER_00]: a continuous joy and therefore it's loved always. [SPEAKER_00]: Second, the source of self is the source of maximum joy. [SPEAKER_00]: All joy is from the self. [SPEAKER_00]: Therefore, the self is everything is loved for the sake of the self. [SPEAKER_00]: Nothing is the self is not loved for the sake of anything else.

[SPEAKER_00]: Therefore, the self is loved the most. [SPEAKER_00]: And that which is loved the most clearly has to be because it is the source of the most joy, maximum joy. [SPEAKER_00]: Because it is the logic and psychology, the logic of it. [SPEAKER_00]: The psychology I explained, the dog and its bone, and from the type theory of condition, I put it very briefly basically, how our inner joy is manifesting, it is obscured by our desire for the objects, and the fulfillment of the desire seems to give us joy, because it is actually an inner joy like the dogs bone, the blood testing.

[SPEAKER_00]: The inner joy is manifested, we taste that, and we make a mistake, we think that object is giving us joy. [SPEAKER_00]: But it is actually the fulfillment of the desire for the object removes the temporarily, a little bit of obscuration of our limitless joy. [SPEAKER_00]: I remember, when this came to me, I mean, I don't know how, but as a child, I noticed that the monks in the Ashram, in general, the monks in the Ashram, [SPEAKER_00]: how are they so naturally happy?

[SPEAKER_00]: I'm not talking about any spiritual ecstasy or anything, but they were generally wholesome, happy people. [SPEAKER_00]: How come? [SPEAKER_00]: They are like my mom and dad, they don't have a house and a family and they don't have, you know, kids are pets, or cars, or money, or jobs, or relatives, or parties, and they're happy.

[SPEAKER_00]: It's only much later when I read the Taitiri of Punisher, they realized what my tailings are trying to achieve through 100 different ways, like everybody else. [SPEAKER_00]: These people were achieving the same thing, by giving up those 100 different ways. [SPEAKER_00]: Which proves to prove the truth of the Vedantic theory that the joy is the manifestation from within.

[SPEAKER_00]: And it's not all or nothing. [SPEAKER_00]: To extend to which we have virogue, a dispersion for the world. [SPEAKER_00]: To that extent, Vedanta promises you will get joy. [SPEAKER_00]: Okay, this is what we got, and the joy of the self, the love of the self is unconditional, all of the love is conditional, nirupadika sopadika remember.

[SPEAKER_00]: And this realization gives us viragia for the world. [SPEAKER_00]: We turn away from the world. [SPEAKER_00]: Because after all, what we want is joy. [SPEAKER_00]: Now we realize the joy is not coming happiness is not coming from the world. [SPEAKER_00]: It's coming from within. [SPEAKER_00]: So our attention shifts from the world to that which is within.

[SPEAKER_00]: The shifting of attention must be accompanied by giving up those desires. [SPEAKER_00]: This is called viragia. [SPEAKER_00]: And the turning of the attention towards this self is called mhmukshutva. [SPEAKER_00]: The enquiry, the desire for liberation. [SPEAKER_00]: So both Viragya and Mokshyutwa are attained by this process of understanding where joy comes from.

[SPEAKER_00]: Happiness comes from. [SPEAKER_00]: We will go exactly where if you are convinced happiness is within, then immediately lead to a loosening of our dependence on the world, internally, psychologically, and immediately it will increase our spiritual pool, the pool for, we will really feel it is important for us to be enlightened.

[SPEAKER_00]: Okay. [SPEAKER_00]: Now, just one more point. [SPEAKER_00]: It's not related here, but it's a very nice consequence. [SPEAKER_00]: It's a nice implication, let us say. [SPEAKER_00]: Love of God, bhakti. [SPEAKER_00]: Notice, if God is other than the Self, then the love of God will actually be the love, because all love is actually [SPEAKER_00]: So, it will be a dependent love, the love which we have, the bhakti which we have and the joy which we get from bhakti will be a pseudo joy, a dependent joy.

[SPEAKER_00]: But if that God which we worship is our Self is one with ourselves, then we realize then bhakti will be truly unconditional love. [SPEAKER_00]: This is very important to understand. [SPEAKER_00]: The bhakti is true, unconditional love of God is true because that God is truly none other than ourselves.

[SPEAKER_00]: And this is true in their lives of the great saints and the bhaktas, they may not be a doythins, non dualists, but you will notice one thing common to all the bhaktas, whether it is a mirabai, or khabhi, or nana, or whoever ramakrishna, one of the things they noticed and they would mention also, they would use language like, oh he or she, the god, is the nearest of the near, is the closest to you, is your very heart, is your very inner self, there's [SPEAKER_00]: That language shows what they mean is in the limiting case.

[SPEAKER_00]: God is yourself, is your capitalism, is our real sin. [SPEAKER_00]: Sri Ramakrishna put it this way. [SPEAKER_00]: When he was asked, we worship and eat to Devata. [SPEAKER_00]: We have a mantra and we have told it to worship God as Kali, or Krishna, or even Ramakrishna, or Rama, and we in Vedanta, we learn about the self pure consciousness.

[SPEAKER_00]: What's the relationship between these two? [SPEAKER_00]: And Sri Ramakrishna said straight away, very important. [SPEAKER_00]: He said, in Bengali, Jayjar, Ishto, Shaita, or Atma, whoever is your Ishto, Devata, that is your Atma, your very self. [SPEAKER_00]: If God is not yourself, then God becomes an object.

[SPEAKER_00]: And the love of God becomes a love for an object, for an other. [SPEAKER_00]: And all love of the other is a derived love, because the joy we get from the other is a derived joy. [SPEAKER_00]: Therefore, bhakti to be real, but devotion of God is always true, bhakti is always unconditionally.

[SPEAKER_00]: So, to be real, unconditional love, to be real bhakti, it must be un-dwaita. [SPEAKER_00]: God must be yourself. [SPEAKER_00]: Without adwaita as the ground, genuine bhakti will not come. [SPEAKER_00]: So, on the basis of Advaita, genuine bhakti for God will come, and indeed, genuine love for everything will come, as Jagyavalkya pointed out, this self is the self of all, that is basically God, the self is the self of all, self by itself is good abramman, self as the self of this body mind, capital as self in this body mind, sakshi, the self as the self of this entire universe, [SPEAKER_00]: I think I have sort of summarized all of it.

[SPEAKER_00]: Shabana Manayan is just an important topic here. [SPEAKER_00]: One of the most important statements in this section. [SPEAKER_00]: This is where the method of Vedanta comes from. [SPEAKER_00]: This is the source. [SPEAKER_00]: We again and again and throughout study of Vedanta you will hear, what is the savana, what is the practice hearing, deflection, meditation, Shravana, Manana, Nidhidhyaasana.

[SPEAKER_00]: This comes from Jaggyavalkyya's instruction to his wife, to my three, Atma, or a rush subject, should have direct immediate experience of the real nature of the self. [SPEAKER_00]: How do you do that? [SPEAKER_00]: You hear these teachings, you reflect upon it and you meditate upon it. [SPEAKER_00]: Shravana, Manana, Nidhidhyaasana, Shravana for the knowledge.

[SPEAKER_00]: reflection for the clarity and meditation for the assimilation to make it a living realization. [SPEAKER_00]: Just one more point here, in his commentary Shankaracharya says, [SPEAKER_00]: hearing reflection, meditation and necessary. [SPEAKER_00]: Now, I had a doubt because one of the subscools of Vedanta, which we follow the the Veverana school, it holds that hearing is the source of enlightenment.

[SPEAKER_00]: Reflection and meditation are there to remove the obstacles to enlightenment. [SPEAKER_00]: So hearing is really the source of enlightenment. [SPEAKER_00]: But here in the commentary to this section Shankaracharya clearly says, not by hearing alone. [SPEAKER_00]: It's hearing followed by reflection followed by meditation.

[SPEAKER_00]: So I asked, I was in the Bahamas, Shivan and the Yogash from just until yesterday. [SPEAKER_00]: So there's Swami Sharvan and the Giri from Uttarkashi. [SPEAKER_00]: He had given a talk a couple of years back here in our Vedanta society. [SPEAKER_00]: So he's there teaching Brahmasutras.

[SPEAKER_00]: Two hours a day, for two months, every day, except Saturdays. [SPEAKER_00]: So I asked him that this question, that one of the conclusions of the Veverana School of Advaita Vedanta, Padma Pada Acharya. [SPEAKER_00]: is that Shavanaatevaganum, knowledge enlightenment comes through hearing and reflection in argumentation, meditation, those are supporting.

[SPEAKER_00]: Shankaracharya says, it doesn't. [SPEAKER_00]: He says clearly, it comes through a combination of all three. [SPEAKER_00]: His answer, Swami Shavar and the Jesus answer was, that, [SPEAKER_00]: Yes, what you are saying is correct, but that is the siddhant, the teaching, the conclusion of Padma Pada Acharya, Shankaracharya's favorite disciple.

[SPEAKER_00]: Now, it is true from extremely high and competent adhikari, like Padma Pada Acharya and the other disciples of Shankaracharya. [SPEAKER_00]: and they might use reasoning and meditation as a support. [SPEAKER_00]: But that is not true for just about most people. [SPEAKER_00]: All of us, we need a long thorough hearing, you know, lots and lots of YouTube talks and lots of lots of studying, serious studying of Iran, the keeping our mind there, followed by thinking about it.

[SPEAKER_00]: reasoning about it till every last shred of doubt is removed. [SPEAKER_00]: That is Manana. [SPEAKER_00]: And then staying with the clarity so obtained through Shavana and Manana until it becomes a living realization. [SPEAKER_00]: We can actually live it in our lives. [SPEAKER_00]: Contrary tendencies are erased.

[SPEAKER_00]: So all three are necessary for true enlightenment and Shankaracharya is right there. [SPEAKER_00]: And that's what Shavaranji said. [SPEAKER_00]: Okay, I think this sort of wraps up what I had to talk about. [SPEAKER_00]: Kiran says, my 3s proved that even in ancient times, women were equal partners, spiritual path and equally fit to receive the highest knowledge.

[SPEAKER_00]: Absolutely. [SPEAKER_00]: This is my 3, there is gargoye, there are a number of rishikas in the Upanishads, in the Vedas, who were enlightened and not only enlightened, they were teachers. [SPEAKER_00]: And it's not regarded as something strange. [SPEAKER_00]: If they were exceptions, somewhere some would have pointed out, ah, you're a woman, but you are fit for enlightenment, or fit for Vedanta, or you are enlightened, that is exceptional.

[SPEAKER_00]: No, people took it as not a natural at all. [SPEAKER_00]: It's find these stories scattered throughout the open nations. [SPEAKER_00]: Yes, and everyone what he says is right, I am not reading out the whole thing, this Vedantic idea actually explains genuine bhakti, unconditional love of God.

[SPEAKER_00]: Rick says one proof of the job itself is bliss in meditation. [SPEAKER_00]: Yes, you are not engaging or deriving fulfilment from sensory experience, but you can easily sit there for an hour and join bliss. [SPEAKER_00]: That is a very good proof. [SPEAKER_00]: Those who can meditate well and they will find the greatest joy in meditation.

[SPEAKER_00]: And yet how do you explain that? [SPEAKER_00]: They're not seeing anything hearing, smelling, tasting, touching. [SPEAKER_00]: They're not doing any stuff externally with their bodies. [SPEAKER_00]: They're not even thinking mentally. [SPEAKER_00]: They're just staying with that centered in that one light, the inner self.

[SPEAKER_00]: And yet they're tasting great place. [SPEAKER_00]: How? [SPEAKER_00]: that is a great proof, direct proof in fact that the Vedantic claim is right. [SPEAKER_00]: The inner self is the source of joy, fulfillment. [SPEAKER_00]: Deep sleep is another proof, correct? [SPEAKER_00]: This is the Vedantic proof, how by sinking into deep sleep which is Thomasic.

[SPEAKER_00]: But when we arise from it, we feel great rest and fulfillment. [SPEAKER_00]: Doctor, which way is saying that we are not getting the chance to taste the real job which is then compared to world leisure, unless that inner spring is uncovered, it is very painful and frustrating, correct. [SPEAKER_00]: And at point, it is painful and frustrating, that is what which will force us to switch on life.

[SPEAKER_00]: we should take cognizance of the fact. [SPEAKER_00]: It is an enlightened person, I mean enlightened sense that a wise person recognizes all my projects in the world have led to unhappiness, frustration or this at least dissatisfaction. [SPEAKER_00]: Even if I am not frustrated, I am not fully deeply lasting dissatisfaction.

[SPEAKER_00]: Therefore, I must make a serious attempt to step back from my worldly pursuits and turn towards Bhakti. [SPEAKER_00]: Turn towards Gyanah, any one of them. [SPEAKER_00]: Vegetation, Bhakti, Gyanah, any one of them. [SPEAKER_00]: Or all of them. [SPEAKER_00]: Seriously. [SPEAKER_00]: And Sri Ramakrishna said, once one tastes the bliss of God, then the joy in the world will [SPEAKER_00]: Minimal, still, yes.

[SPEAKER_01]: Om, shanti, shanti, hari, heo, tatsap, shriyram, Krishna, Parnamastu.

4. Brihadaranyaka Upanishad - Mantra 2.4.5 continued | Swami Sarvapriyananda

Kapitelklicken springt direkt hin

Shownotes

Transkriptvom Podcast bereitgestellt · Zeitmarken springen hin