Amrita Bindu Upanishad Lecture 04 on 14 January 2024

Full Transcript (Not Corrected)

We have been studying the Amruta Bindu Upanishad. Amruta means immortality, which is our true nature. And how much amruta do we require? Do we require lake after lake? Bottle after bottle? No. One flash of knowledge. Thou art that Tattvamashi. And if the disciple is fit, he will instantaneously become enlightened. Normally, this doesn't happen in most of the cases. But if the disciple is a very fit person, for example, Hiram Krishna, as soon as Totapuri Maharaj had told him, Thou art Brahman. Meditate upon. And instantaneously, Hiram Krishna had entered into Nirvikalpa Samadhi. And Totapuri Maharaj examined him, lest it may be an appearance. And he was astonished. He could not believe anybody could instantaneously attain. It is said in our scriptures, especially by a great disciple of Shankaracharya called Sureshwaracharya, that there are three steps. Shramana, Manana and Nidhidhyasana. Is it necessary for all people to follow all the three steps? The categorical answer is no. If the disciple is uttama adhikari, the first class disciple, just by hearing, he becomes enlightened. No need for Manana and Nidhidhyasana. But if he is a madhyama adhikari, then he requires the first two steps. He has to hear, he has to think deeply, then he becomes illumined. But if he is a adhama adhikari, or also called manda adhikari, manda means the lowest type of fit person, then he has to go through for a long time, many janmas, Shramana, Manana and Nidhidhyasana. So it all depends upon the capacity, yogyata, fitness of the receiver. That is what Swami Vivekananda said, when the field is ready, the seed is bound to come. So we have been dwelling in our last class yesterday, that the very problem which we have, what is the problem? Bondage. Are we aware that we are bound? For 99% of the people, no. We are not even bound. We are not aware that we are bound. That ignorance, about ignorance, is the worst type of ignorance. Then after many, many births, we wake up and then we come to understand, Oh, I am ignorant. What is ignorance? In other words, ignorance means limitation. Limited by time, space and causation. As we discussed, everything is changing. Happiness will change. Life will change. But unhappiness also will change. Death also will change. Because if we are potentially divine, birth and death have no meaning at all. But what is the problem? Bondage. Another name for bondage is called agnanam, avidya. Another name for bondage is samsara. Another name for bondage is our mind. And so the rishi, the teacher, who was approached, we do not know who approached, in the Samruta Bindu Upanishad, he must have asked, How can I realize my true nature? Then the rishi straight forward comes, cutting across all sorts of confusing discussions about bondage. He said mind is the bondage. And mind is of how many types? So many types. Not one type. So many types. Here only, all the types have been classified into two. Pure and impure. That's what Sri Ramakrishna said, Kacchami Pakami. Yesterday I mentioned, Ami means mind. Because we are identified with the body, with the mind, with our possessions. We do not know anything higher truth, to which we are attached. Much less to be attached. Even we are not aware. There is something higher. So, A mind is said to be of two types. But as I just now said, not of two types. It can be an insane mind. It can be a split mind. It can be restless mind. It can be unhappy mind. It can be a happy mind. Many types are there. Many expressions, manifestations are there. So, two types mainly. Pure and impure. And profoundly meaningful, but very very short term. If there are desires, accepting one desire, that let me think about God. That is according to Sri Ramakrishna, a good desire, a spiritual desire. All spiritual desires arise only in the pure mind. But anything that is related to body, mind, all desires can be categorized only that belong to the body and mind. I want to eat. I want to drink. I want to dress. And I want to possess money, power, etc. But if we are identified with the mind, I want to be happy. I don't want to be unhappy. I want to be known by everybody. Yes. Let everybody know my name and fame. These are mind-borne desires. So, whatever desires, either related to the body or the mind, that mind is an impure mind. But that which only thinks about God, desires God, happy with God, that is called Shuddhaman. And our attempt, our sadhana should be we have to become pure. We have to obtain pure mind. And Sri Ramakrishna very often used to say pure mind and pure Atman is one and the same. Reinforced by, long back by Patanjali Rishi defining Yoga, Yogaha Chittavruthi Nirodaha. That is a pure mind, a mind which can reflect the truth or the Atman exactly as it is. In Yoga terminology, it is called Purusha. Then, that is called Yoga. Yoga means complete union with our own self, called Purusha herein. When a person is able to develop this kind of pure mind, then what happens? Then he will know, Oh, this is what I am. And then the mind after showing one's real nature merges in Brahman. And then only Brahman remains, cannot be expressed at all. There afterwards, he will never again fall. Once knowledge comes, then it cannot be denied. Final knowledge, Brahman knowledge. Because there is nothing which can be sublimated. The highest type of knowledge which never changes again. And every other knowledge goes on changing from a lower step to a higher step. I am a human being. I am a good human being. I am potentially divine human being. And I have to do spiritual practice. Each step is an improvement over the lower step or past step. But once a person knows Aham Brahmasmi, Thereafter, Such a stupid thought should be put out of our mind. So, what am I driving at? Or what is the Rishi driving at? Mind alone is the problem. And mind, then what is the solution? Mind alone is the solution. Mind is the problem. Mind is the solution. Egotism is the problem. Egotism is the solution. What is the problematic egotism? I am the body-mind. What is the solution of the egotism? Shuddha Ahamkara. Paka Ami. I am a child of God. I am a servant of God. In Shri Ram Krishna's words, I am God Himself. It doesn't matter what it is. So, this is called pure mind. This is what we have been thinking. So, what is the mind? Mind means thoughts. Pure thoughts make the mind pure and impure thoughts make it impure mind. An impure mind is always filled with depression, sorrow, tension, anger, rejection, completely negative with hurtful and harmful thoughts. Here also, two types of negative people are there. That means with a negative mind. Who are they? Those who suffer only themselves but those unable to bear their depression, they turn violent and start hurting, harming, killing, looting other people and they are called Nara Rupar Akshasas. Whereas a pure mind is a happy mind, a cheerful mind, peaceful mind and a mind filled with pure knowledge, spiritual knowledge. So, this is what we discussed. A mind filled with wrong notions is impure. What are the notions? Name, fame, pleasure, comfort, powers, position, etc. So, there are certain types of sankalpas are there. That is misapprehensions are there. Superimpositions are there. What is it? One is this one. If I get more money, it will make my life happy. This is called Shobhana Adhyasa. Adhyasa means superimposition. Everybody thinks if I get more money, I will be happy. They are completely ignorant. Money has nothing to do. Logic can prove it. How? If money can make a person happy, then every moneyed person, rich person must be very happy. Every powerful person must be happy. If name and fame can make a person happy, then every well-known person must be very happy. But what does it show? Celebrities with money, with beauty, with power, with position, they are the most unhappy people. More than the average, they take drugs and even commit suicide. They can kill other people. So, that crystal clearly proves having, possessing objects is not the way. But we should not entertain a negative thought. Should we not have money? Yes, sufficient money. Otherwise, anything excess will produce tremendous unhappiness. So, an impure mind is filled with worldly thoughts, and an impure mind gets rid of them. So, various adhyashas are there. If there is a desire, that is what Bhagwan Krishna suggests in the second chapter, sthita prajna lakshana. He says, saṅgāt sañjāyate jihāyato viśhayān puṁsahā saṅgāt sañjāyate kāmāhā, kāmāt krodho bhavati, krodhāt bhavati saṅmohāhā, saṅmohāt smṛtivibhramāhā, smṛtivibhramśād buddhināśahā, buddhināśād praṇāśyati. The wonderful psychological things. Desire brings anger, it produces greed, jealousy, cravings. Then man becomes angry when he is frustrated and he wants to take it out and then he loses the discrimination. Who is to be respected? Father, mother, grandfather, grandmother. How many cases we see? Even children are being strangled and killed. So, in that connection we have also discussed Sri Ramakrishna's story of everything is for the sake of the loin cloth. This is there in the Mahabharata. A person called monkey thought O desire, I know your source. You really arise from fanciful ideas. So, what does he say? O desire, I know your root because of which you are prospering. You become stronger, you become a sapling because of sankalpa. Sankalpa means I make up my mind. I want to do this. I want to enjoy this. You are born because of this determination. That is your root. Now, I have given up. There may be karma. It cannot do anything. Sankalpa is like the soil which aids the seed for us to produce that seedling then a plant then a vriksha then a maha vriksha. So, it is this mind which is bondage. It is the mind which is samsara and that is being said very clearly. In the second, I just briefly mentioned yesterday. muktam nirvishyam smritam Accepting the mind, there is no problem. Mind is the problem. What is the solution? Mind alone is the solution. It is indeed the mind that is the cause of man's bondage and liberation. This is a very famous quotation. The mind that is attached to sense objects means anatma, means non-God. Such a mind leads to bondage and when dissociated, sense objects tend to lead to liberation. The same mind, if we can develop what is called anasakti, no attachment, same sense objects, we can enjoy them. Problem is not possessing. Problem is not enjoyment. Problem is attachment. If we can attach our mind, Janaka Maharaja, Sri Ramakrishna used to quote, Janaka Maharaja ki kaum chilo? What is he lacking? He was one of the greatest emperors. In Bhagavad Gita, Bhagavan Krishna himself gives the certificate with his own mind, thought, utterance. So many people like Janaka. Through pure karma yoga, unselfish activity, they have become free. Because as soon as the mind becomes free, just now we have seen, shuddha man is that which realizes God instantaneously. Chitta vritti nirodha means a mind which has become absolutely pure. And everybody agrees that karma yoga leads to chitta shuddhi. And yet there are many Prabuddhas who think they are very intelligent. They feel that karma yoga only is a side road. By road, village road, small road, it must bring to the motorway which is called the jnana marga. And then only a person will get. These people dare to challenge God and they say we will not give you the liberty. O God, O Ishwara, you cannot liberate anybody. Anybody who comes through jnana marga alone, you are authorized to liberate. But if somebody comes through karma yoga etc. and doesn't want to join, somebody is a mahabhakta like Prahlada, then you cannot give them any shelter. You cannot liberate them. God bless them to give them a little more intelligence than that. So, what are we talking about? Mind alone is bondage. Mind alone is liberation. And what is the bound mind? That which is attached to anatma. Sense objects means anatma. So, what is the point here? The point is it is not the having things. It is association, attachment, I am the house, I am the car, I am the money, somebody takes it away, then my life is useless, commit suicide. That is the problem. Worthwhile to cite a well-known story. Many times you must have heard, read about it, heard from me. Janaka Maharaja was a small boy. He was in the Gurukula and as soon as this prince came and his father was very great person, an emperor, so the Guru instantaneously was attracted to the disciple. Like say Ramakrishna was attracted to Narendra because such is the powerful purity, power of purity of the disciple. Other disciples, perhaps who were older and then the worm of jealousy started biting, rather the scorpion of jealousy and they were blaming the Guru. You have no right. Only according to seniority you have to love us. We have been here for a long time. So the Guru wanted to enlighten them out of his infinite compassion. One day when the scripture study was going on Brahma Sathyam Jagan Mithya he created an illusion that the what is called lion cloth, which they were drying up that they caught fire. Immediately they left Brahma Sathyam Jagan Mithya and they converted into Jagat Sathyam Brahma Mithya and ran to rescue what? Their worthless cow penams. Of course they are not worthless because that is all they possess. Such people possess only those things. That's all. And then they came back. Guru didn't say anything. After a few days he created another illusion. The palace of Janaka Maharaja was burning. Everything there a huge bonfire. And then suddenly everybody, every disciple was looking because we are not losing anything because that doesn't belong to us. But here is a boy who should run and save as many things as possible. Very costly things were there. But he was absolutely no changes detected within himself. And then Guru asked Janaka are you not going to save at least whatever you can? Then the famous reply comes So in the burning city of Mithila nothing of mine is getting burnt. That means he was practicing from the very beginning that nothing belongs to me. What about if the illusion is the body of Janaka is burning? He would not have minded. Like Shukadeva. And then other disciples, I don't know whether they understood. I don't think they can understand in the state that they were in. But at least they cannot raise an objection. They must have been shamed by the Guru's magical power and Janaka's attitude. Anyway so attachment is bondage. Non-attachment is liberation. Then there are certain psychological facts. Where is the world? So what is the mind? Mind is thoughts about body, mind. It can be also about Ishwara or God. But we are talking first of all about the world. Even though it is an illusion to think that the world is outside. Is the world outside? You look at a very fine mango tree. You look, so many fruits are hanging. If you are asked where are the fruits? They are outside. There is a tree outside at such and such a distance. It is called Alphonso or Bangalapalli. And it has beautiful ripe fruits. Where is the tree? Outside. In the world, where are the fruits? They are also outside. So that is what we think. But it is all experienced where? It is within our mind. There is a tree. It is a thought in the mind. Beautiful sweet fruits. They are the thoughts in the mind. I would like to enjoy them. That is a thought in the mind. I am not able to get it. The watchman is watching. It is also a negative thought. Or there is nobody to watch. I can go and throw some stones and see that the mangoes have fallen. And that is another thought. I am very happy is another thought. And after few hours stomach ache, purging starts. Oh! This is food poisoning. That is another thought. Everything is thought in the mind. That is the most important point. Mind is constituted of only thoughts. And thoughts are the resultant of our sensory experiences. But we do not experience the world outside. We experience the world inside. Another example. Suppose you see. You want to decorate yourself. And you stand in front of a mirror. And you look at your reflection. Whom are you decorating? Whom are you correcting? Your forehead, your hands, your cloths, your dress or are you doing that to the image? Only your thing. I am looking beautiful. I am not looking beautiful. This can be improved. All these are thoughts in your mind. We know that. And even better illustration. When we dream, we understand the whole world. Not only the outside. The outside world is exactly experienced in the dream also as outside world. But when we wake up, then only we understand what we thought the outside world, the America which is outside, India which is outside, the Mars and then the Moon. These are all outside. But actually in dream, they are all imaginations of my mind. That is why it is said mind is the world, world is the mind. There is no separation between the mind and the world. Is there anything wrong with that? No. You can think as much of the world as you want. As we just now read. What is the problem? Problem is attachment. If there is no attachment, then there is no problem. That is what the second mantra is trying to tell us. Just now we have seen Ashuddham Sorry, not that one. The second one we are going to read. Bandhaya Vishaya Asattam Muktam Nirvishayam Smrutam Vishaya Asattam Manaha Bandhaya A mind which is deeply attached. Attached means what? It is very interesting. I have a house. I am attached to it. No. I am the house. There is I possess some money. I am the money. I have a car. I am the car. How do we know? Somebody damages the car. Scratches it. Who suffers? Does the car complain? Or you complain? Because you are attached, somebody has as if scratched. So, it is the attachment or non-attachment. This was what Bhagavan Krishna is talking all the time. So, where is the world? It is inside only. It is not outside. That is a very important point. This is what we are now discussing. Second mantra. Manayeva Manushyanam Bandha Mokshayoho Karanam Mind alone is the cause of both unhappiness and also happiness. We can also translate Bandha as profound sorrow and Moksha as great happiness. But we are not talking about the happiness or unhappiness that is the result of coming into contact with any sense object. Here we are talking about the whole world is a Vishaya and God is another Vishaya. If it is attachment to God that is called Moksha. If it is attachment to the world, that is called Bandha. So, it is not that. God is there. Scripture tells so many people also they profess we have tremendous faith in God. Are they attached to God? No. How do we know? Because if the mind is attached to God or the mind is attached to whatever object the thoughts of that object will dominate our mind. If I love, that is called love. If I love football, always I am seeking where is the match going on, how can I watch it and I sacrifice everything including sleep and even food also I will put in front, sitting in front of my TV etc. But if it is boring I will enjoy my food more properly. So, if I love God, if I have faith in God, I cannot but love God. Because loving, accepting that God exists is the greatest, single greatest mystery in the world. If I really believe God exists I cannot but love Him because He is the most lovable, He is the most reliable, He is the nearest to us and He alone has created us He alone is looking after us He alone will draw us unto Him all these thoughts are associated with faith in God. But what do we do? We treat God as a powerful politician, a minister perhaps we go to Him I want a job, I want money I want power, position, etc etc and if God out of His because of His good luck grants you you certify Him He is a very good God, you know I prayed and immediately He fulfilled and if He doesn't woe unto that God I will go on abusing His forefathers unfortunately He doesn't have any forefathers so very very wonderful mantra, the second one that is what we have been discussing that every object which seems to be outside is a thought within us what is the second part? It is not only experiencing the outside object but what type of idea we have and in Sanskrit there is a beautiful way of saying yatha drishti tatha srishti earlier I have discussed about two very powerful ideas there are two types of creation srishti drishti vada and drishti srishti vada when Bhagawan Ishwara creates it is called srishti drishti He created a mango tree for example I see it because He created it if He has not created it would not exist and whatever is non-existent cannot be experienced but all the time we are dealing with these two I see somebody and I like him and that liking is called drishti srishti vada having experienced which has already been created by God now my mind comes in I like, I don't like I like 1% I like 100% I dislike 1% and then I dislike, I hate 100% in between any type of person our whole life is running running away between these two called raga and dresha raga means attachment dresha means complete non-attachment in a way of speaking that is sukha prapti whatever so the question that comes now is what causes raga if I get happiness from some object immediately it creates raga and if it gives 5% happiness I am attached to it 5% if it gives me 50% happiness I am attached 50% and if it gives me 100% happiness I am attached to it 100% is there such a state yes, deep sleep and we are all terribly attached that is why if we don't like something we are liable to enter into that sleeping state while standing, while walking while attending lecture while reading a book anything same thing we can apply also same theory if I dislike something 1% my thought about, my hatred about that object will be 1% if something gives me profound unhappiness 50% then my hatred will be 50% and if something makes my life miserable not allowing me even to forget about it then 100% our whole life is and that creates our activities, karmas karmas of two types dharma and adharma and dharma produces punya, adharma produces papa, punya results in sukham and papam results in dukkham and we are attached to sukha and we hate dukkha every creature including amoeba, including mosquito whatever helps us to survive and to have knowledge and to be happy that we are attached the opposite, we dislike thoroughly so this is called yatha drishti tatha srishti our interaction, our reaction towards people, towards history towards other religions towards everything is how we perceive them and rarely we become objective and then say so ok, the other person he is following some other religion I don't need to hate him, he is a good person doesn't matter no he is not following my religion and that reason is sufficient for me to hate to wish the non-existence of such a person or persons or nation or entire mankind etc etc same rule applies when we perceive our body are we perceiving it inside or outside for example when I fall and get an injury am I experiencing the pain within me or without when I am eating a nice sweet that I like very much and I am hungry and I am enjoying it I am experiencing happiness where is this experience of happiness is it in the mind or is it outside the mind so that is why Bhagwan Ramana Maharshi says the entire world is only thought modification every object in this world is a modification of thought Ramana Maharshi's beautiful work is called Sat Darshanam Sat Darshanam not Shat Darshanam Sat Darshanam is the essence of the whole Vedanta since the world is experienced within bondage and liberation are also experienced within to the question when we ask people that you can get tremendous happiness by realizing God that is called Moksha sometimes people even don't understand this word Moksha means what? eternal unbroken happiness unlimited by time, space and causation that means unlimited eternal existence and eternal knowledge Satyam, Granam and Anantam or Anandam that is called Brahman Ayutthaya Upanishad Brahmanandavalli defines Brahman so if we ask do you want more happiness yes, then why don't you try for Moksha he says no because we are firmly convinced that only objects can give us happiness do objects have any happiness at all can they give unhappiness no, it all depends upon how our mind thinks, if I think this person loves me, is a beautiful person, she is my daughter, he is my son even if they are rascals number ones then because they are mine it reflects upon my ego if they are wicked then the father must be more wicked, mother must be even more wicked if they are good then Ahamkara will just bloat like anything it is all about Ahamkara only so we are attached most people say I want Moksha if at all they are thinking people, but not right now right now they evade the question and say I have many duties and responsibilities, they don't want to say I have got so much of attachment, nobody wants to admit it so the mind, there is a sad thought and it is mind becomes sad there is a happy thought, it becomes happy, so mind is just full of only thoughts so if anybody thinks that I am bound is bound, anybody thinks I am not bound, I am not bound in fact, is very surprising thing because the subject can be talked about for days together about these thoughts, about this mind about this bondage, about this liberation am I really question yourself this is a very profound question am I really do I really love any object anybody in this world do I love the world do I love my family members or do I hate anybody the surprising answer is nobody loves anything excepting oneself this is the crux of Yajnavalkya's teaching to Maitreya his apt disciple his wife who turned into a Brahmavadini a husband loves a wife, does he no, Atmanastu Kamaya because the wife gives happiness, the moment the happiness doesn't come then his love for her becomes that much less and vice versa so family kings, people possessions and then in the end Yajnavalkya he summarizes the whole teaching, marvelous teaching Atmanastu Kamaya Sarvam Priyam Bhavati it is for the sake of one's own happiness the whole universe every birth becomes lovable, including death death becomes, normal people they don't want to die they hate death but if a person is suffering and he doesn't see any way out, then he loves death, oh death when are you going to come to me so this is what we have to understand that our attachment, our concept that is the real bondage our very concept can be also for liberation so what am I trying to drive do you really love anybody excepting yourself do you love your parents do you love your husband spouse do you love your children do you love your company do you love your money everything is meant, Atmanastu Kamaya contributes however little measure it may be and I love it to that extent only to that extent, 1% 200% but the moment it stops giving me happiness then I stop, though nobody is bothered, that is why a marvelous sage has said we are Jeevan Mukthas with regard to the whole world but our entire bondage is because of our own body and mind and possessions three things, body, mind, possessions Aham and Mama, Ahamkara and Mamakara, that's all and then there are varieties of bondages are there, some are bound physically, for example previously at least people born in Lhasa family, servants family are untouchables physically they are bound others are duty bound some are time bound, we are all time bound I have to finish and if I go on more than one hour this talk I doubt even one hour, you are very kind, compassionate otherwise you go to sleep in between come refreshed and go on continuing to hear in between so time bound family bound and economically bound politically bound nationally bound religiously bound Dharma wise bound Adharma wise bound all the experiences can be summarized into either we are bound by Dharma or bound by Adharma and what is Moksha to go beyond both because Dharma, Dharma will be there, cannot be removed, so long as there is a body, so long there is a mind so long there is a life we are limited again the greatest biggest limited limitation is by our imagination everyday experience you see, suppose you have not eaten food and you are dreaming you went to a restaurant and you are served rotten food and then you shout at the waiter or whoever is serving and then you are regretting now what is my point my point is, since it is your imagination, why don't you imagine that you went to the world's costliest hotel being served by the most beautiful, youngest beautiful and smiling and loving, sweetest thing in the world after all it is imagination mind is Kalpavriksha why can't you imagine so our imagination makes us either Shudras Vaishyas, Kshatriyas or Brahmanas, either Brahmacharis Brihastas or Vanaprasthis or even Sannyasins if I am a Sannyasin externally and mentally I am a Brihasta then I am really a Brihasta, I am not really a Sannyasin for example, who can ever dare to say that Nag Mahasaya was a Brihasta, he was par-excellent Sannyasin who can say Ram Krishna was a Brihasta who can say Holy Mother was a Brihasta who can say Swami Vivekananda they are par-excellent and still they possess things we also possess things every organization possesses crores and crores of rupees of property etc. yet we are not bound because we know it is not ours and then is that only imagination so we are bound by our passions by our emotions every emotion makes us to enter into that state called motion what is emotion? electronic motion just as you touch a live wire immediately you get a shock so you are a thought of anger, greed jealousy and your mind starts moving electronically imagining all sorts of negative things about that person or object etc. that is what is happening they are leading to wars etc. so these passions are whipped out exactly by our newspapers, social media, how much they can influence us what they call algorithms we are all bound, algorithm bound and in future god alone knows what is going to happen we are bound by our features, fears bound by our sorrows and how does the mind get bound that was what earlier we have seen but I will come to that again so avicharakritah bandhah vicharena nivartate pancha dashi in the 10th chapter yidhyaranya is talking about avicharakritah any thought that is not rational not well thought out that becomes a source of bondage but if the same thought, deeply if we can think, the pros and cons that very thought will liberate us but what I wanted to tell eight-stepped method that was employed by Bhagwan Krishna so dhyayato vishayan pumsah sangah tesu upajayate sangat sanjayate kamah kamat krodho krodhat bhavati sammohah sammohat smrutivibhramah smrutivibhramah buddhinashah buddhinashah pranashyati so this is how this marvellous thinking thinking you meet a padi first time, there will not be much attachment because you are strangers but you say this person is pleasant and he speaks to me so kindly and it looks as though we can be friends and you meet and you talk and it develops into friendship friendship deepens attachment deepens whatever happens to any one of you affects the other one so this is how whether in marriage in hatred, in any action it is the continuous association that leads to all this, either bondage or liberation what am I saying? Ramakrishna says cultivate holy company that is the very first instruction cultivate holy company and when we cultivate holy company, what happens? that we start loving them and we see this holy person who is a holy person who is cheerful, who is happy even though a person may not possess anything but you will not find such a person who is so happy, not only that anybody who approaches the periphery, the circumference of such a person will also become a very happy person, so that is how we know this person is a happy person, this is an infallible test, if you approach somebody if worldly thoughts are rising in you that person definitely you can conclude is a worldly person if by approaching a person you are peaceful you are happy and you are becoming more creative and you are becoming more liberal, more unselfish definitely a person who can reduce that effect, that person must be an embodiment of those particular qualities so everything depends upon our thinking and this thinking, what is it? that when we think of something existing outside we think that it is permanent and it is real to think an unreal object always it is real it is unchanging, this is called superimposition, this is called sattva adhyasa, sattva means existence oh, this mango tree is permanent money is permanent my life is permanent everybody is permanent excepting those whom we don't like so then what do we do? we superimpose according to our reaction or effect of those associations this is called shobhana this object gives me happiness and this object gives me unhappiness if I marry this person my whole life will be happy and if I don't marry whole life I will be unhappy and then this is called shobhana adhyasa, then that leads to sukha dukha adhyasa and that leads to bandha and moksha adhyasa what did I say? bondage and liberation because they are also superimpositions only pure atman is neither bound any time nor liberated at any time it is a real thing can never be changed that is why so when we are attached shobhana adhyasa then we start thinking about those objects then this is called kama produces desires, strengthens the desires and desires become sankalpas sankalpas lead to karmas, karmas lead to dharma and dharma dharma dharma lead to punya and papa punya and papa lead to sukha and dukha, sukha produces raga, dukha produces results in vesha and we develop those samskaras and again we start kamana, samskaras, sankalpa karma then dharma dharma, punya papa and sukha dukha, this is called the cycle or the samsara chakra the wheel of samsara that is why we have to deal with first of all the external things and then there are many things that we have to talk about for example how does impulse arise so you see a beautiful car outside, oh if I possess that car I will be happy, this is shobhana dhyasa I see somebody's house aha this house is much much superior to my house I wish I had this kind of house so you see another spouse oh I should have married this spouse and then this is all shobhana dhyasa you don't understand, we don't understand what the possessor is are these things making happy or unhappy, there are beautiful thoughts on it we will talk about it because the subject of mind, thoughts and attachment, detachment and adhyasa very important to understand we will talk about it in our next class Om Jananem Sharadam Devem Ramakrishnam Jagat Gurum Pada Padmetay Oshritva Pranamam Immuhurmuhu May Ramakrishna Holy Mother and Swami Vivekananda bless us all with bhakti Jai Ramakrishna