Patanjali Yoga Sutras Lecture 094

Full Transcript(Not Corrected)

Om Yogena Cittasya Padhena Vacham Malam Sharirasya Javaidhyakena Upakarottam Pravaram Muninam Patanjalim Pranjali Rana Dosme We have been discussing about the powers which one can get by doing Samyama or intense concentration on different faculties that exist within each one of us. We are taking aphorism number 34. Actually, I would deal with this a little later on. 35th aphorism Hridaye Chitta Samvit If one does Samyama on the Hridaya, on the heart, then all the impressions that are available in the mind will become known by a Yogi. When we look at this Western psychologists, they would not be able to find out what is the cause of a person's peculiar behaviors. When we look at ourselves, we see that we behave in absolutely different ways. How many times we all notice it. When we look at other people, we are capable of noticing in spite of repeatedly telling directly, most often indirectly that people won't change. Why is it? That's because the people either do not know what's happening or they do not wish to change. Any change is fraught with tremendous amount of difficulty. We do not want to change but we go on praying to God. This is the tragic part of it. Thakur, God, give me love. Give me faith. Give me devotion. Give me this. Give me that. Wonderful prayer but nothing happens. What is the reason? Is God unwilling to give? He is more than willing. We are more than unwilling to receive it. Why? Because we do not want to change. Why? Because if we have to change, our whole situation in life becomes upset at least at the beginning. What is this special power that Patanjali is talking about? When a person, I will give an example, is angry, where does it express? How do you know that a person is angry? What happens? The whole body changes. What is the first place where this effect comes? There is a thought whether one loves or one hates. These are thoughts. But these thoughts by themselves do not do much. But when they get converted into feelings, that is the cause of bonding. Feelings. Love. Absolutely nothing wrong with love. What happens? It converts itself into attachment. Attachment has nothing to do with love. It is an expression of love and it could be good, it could be bad. If it is attachment towards worldly things, then it is a cause of bondage. If the same attachment is towards God, then that same thing is the cause of release too. What is the point we are discussing here? What Patanjali wants to say? If anyone wants to know what is there deep down, inside, in the depths of the unconscious, focus on the heart. Focus on the feelings. Focus on the emotion. Here is food for the brain. When a thought arises, as I mentioned it, no thought is really dangerous. But what type of emotional response it evokes and this emotional response is directed towards which object, that can be the cause of either bondage or of liberation. But before we can direct or redirect our feelings, and I will give an example right now. First we have to know what are the things that are fueling these feelings. Simple example. One of the disciples of Sri Ramakrishna went to him and said, I suffer from intense lust. What is the remedy? Now this disciple was asking Sri Ramakrishna, how can I remove the feeling of lust? Sri Ramakrishna's reply must have really surprised him. He said, why do you want to get rid of lust? Increase it a thousand fold. Increase it a thousand fold and direct it towards God. Because what is the root cause of lust? What is lust? Desire for an insubstantial worldly object is called lust. It is a desire. What is a desire? So interesting, you know. This is pure psychology. What is a desire? There is only one desire. If I ask you, how many desires are there? You will say, oh, infinite number of desires. No. Really speaking, there is only one desire. What is the desire? I want to be happy all the time. Whether I want to get married or do not want to get married, eat something, not eat something, whatever we want. We want to live. What is the purpose? I want to be happy. This is the only purpose of life. But this happiness, is it good or bad? It's good. Because that's what makes life go on. But what do the scriptures tell? It doesn't tell that you have to give up this happiness. It tells us, I will show you a way by which you will be infinitely and eternally happy. How can I do that? Oh, direct all your desire towards God. That's what in Bengali they say, you know. आत्मेंद्रिय प्रीति इच्छा तारी नाम काम, कृष्णेंद्रिय प्रीति इच्छा धोरे प्रेम नाम, काम and प्रेम, lust and devotion. What is the difference? Direction. Directed towards any finite object is called lust. Directed towards God, it is called, that is all the difference. So what is the point here? According to Vedanta, according to Sankhya also, we have lot of births, previous births and all that samskaras in a very condensed form, what you call in computer language, zipped, compressed, they are all lying there. But how do we know? How do we know? Even psychologists, how do they know? By the feelings. So perhaps some of you know, but I will give an example. A person comes and says, I am very unhappy. Okay. With whom do you live? With my aunt and aunt's cousin, etc. So are they the cause of your unhappiness? No. Then who is the cause of your unhappiness? I don't know. So the psychologist, what is this? It is called free association. He says, you know, he will tell, what is that flying? It is a crow. Don't look back. That is a crow. Oh, that is very good. Suddenly he will bring aunt. The moment that word aunt enters, the man's face becomes red. The psychologist understands. The problem has something to do with the aunt. Like that, again he makes him forget and then comes back. In between, suddenly, when the person was not expecting, he will, then the whole body changes. Now what is our point here? Our point is, says, Hridaya chitta samvit. Hridaya means feelings. You do Sanyama on the heart. I will come back, what is heart. So if a yogi does, what happens? All the janma, janmantara, samskaras will also come. Not only that, if a yogi once succeeds in understanding his own mind, then he would be able to understand very easily everybody else's mind also. Not only his own mind, even other people's mind. How does he do it? Oh, I get so angry. What is the cause of my anger? Such and such an emotion. And what is the root cause of that emotion? Such and such a thought. And who is responsible for that thought? Okay. When I see you angry, I say this person is very angry. That means there is something which is causing this anger. Anger is a feeling. It is an emotion. Emotion is a cause. Emotion is an effect. And it is caused by a... There must be a cause. Thought. Any type of thought. Some experience. Thought and experience. They have somehow come together and a man recollects. I want to make this point clear. Suppose the thought of a person comes. X, Y, Z. It doesn't matter. Does it cause any emotional upheaval? No. But suppose you had an experience. 10 years back, this person insulted you. Have you forgotten? No. It is deep down there. At this moment, you don't remember at all. Suddenly this person passing by. You recognize. This was the rogue who insulted me 10 years back. So what happened now? What is the first thing that happens as soon as we see that person? Here is that person. And then what is the second thing? I recognize this person. No emotion. It is knowledge. It is thought. But that thought immediately links itself to that incident. This linking of that recognition with the past experience is what brings out that feeling that oh, I hate this. I am angry with this. So what is the use of these things? The use is what is our life? What is human life? It is nothing but action and reaction. Feelings. Should we not have feelings? Yes, you have it. What is wrong? Wrong is we become slaves to the feelings. We should not become slaves. You become master. Be indifferent to it. Okay, that happened. So what? If we become slaves, what happens? What happens? We know what happens. Every day, we sit for meditation. After 5 seconds, where does the mind go? And why is it going? What is it remembering? You know what we remember? Where the mind goes? Where the feelings are strongest. Either positively or negatively. That is where the mind is. We should have strong feelings only towards one object. And that is the goal of spiritual life. What is that object? Only God. That is what he is telling. Hridaya chitta samvit Now a point from the Vedanta and Sankhya also. You see this piece of paper? I keep it here. Here is a microphone. I keep it here. How am I able to keep this microphone or this paper or even this pen and I am sitting here? How am I able to do that? There must be space. Do you understand? There must be space. What is it called? Akasha. What is Akasha? Avakasha. Akasha means space. Space means where we can place. What is the point here? The point is there are three types of spaces according to Vedanta. Bahya Akasha, Chitta Akasha and Chitta Akasha. Bahya Akasha means this space where this whole external gross world is located is called external space. Bahir Akasha or Bahya Akasha. Bahya means external. Bahir. Then we are having thoughts and thoughts are also objects. Do not forget thoughts are also objects. But are thoughts objects? Yes, they are objects. But they are subtle objects. So to accommodate those subtle objects there must be a space and what is that space in which these thoughts are located? That is called Chitta Akasha. The space of the mind. Antara Akasha. Now interesting point. I want to make it clear. Supposing you are very angry. So what happens? Your mental space is occupied by what? By your anger. And so if something is occupied you know I am sitting on this chair. You can't come and sit on this chair. You can sit above me, below me, by my side, in my lap or if you are very heavy I bend and on my back also you can sit. But you cannot sit exactly in this space I am occupied. Is that point clear? Now when there is an anger that anger is occupying Chitta Akasha and therefore another emotion cannot occupy it just at that point. So I am sitting here. After a second I get up and walk off. Then the chair becomes empty and then any one of you can come and sit here. Until this emotion passes away whatever it be positive, negative whatever it be another emotion cannot occupy that. Here the point is to first of all if something occupies a space another thing cannot occupy that space at the same time either physical object or mental object. All thoughts are mental objects. In fact thoughts are objects and these thoughts depending upon how we convert them they can be called imagination they can be called meditations. Meditation is what? Glorified imagination is called meditation. That's why whenever you meditate on Sri Ramakrishna as an example Hrudaya Kamalamathye Rajitam Nirvikalpam Sada Sada Khila Bheda Atitha Shukla Amara Dharam Vishnum Shashi Varnam Chitur Bhujam All these are meditations. What are meditations? Very spiritual imagination. Then there are feelings. These feelings are what govern our life and animal's life. Our Shankaracharya he gives a beautiful example. There is an open field and a cow is standing there and you go towards the cow and the cow also is very intelligent it is looking at you. What happens? If you have a bunch of green grass and going towards the cow what does it do? It comes towards you or at least it stands there because it knows this person is coming to me with goodies, nice goodies. Suppose you have a big stick you raise it and then walk towards the cow. What happens? It tries to run away. This person is going to harm me hurt me then it runs away. So you see our feelings they become highly energized. One of the differences between thoughts and feelings is thoughts occupy or use very little energy but emotion highly charged. That's why when a person immediately after what is called anger etc. feels exhausted. Why does he feel exhausted? Not because of the thought because of the emotion. The point here is only one object at any given time can occupy the mental space Chitta Akasha. How do we know? Because we give a special word for it concentration. What is concentration? Keeping only one thought. But if we are not concentrated we are keeping so many thoughts. At any given time we are concentrated only. At any given time. What is the problem? The problem is a person comes sits on the chairs within a second he vacates. Some other person comes he sits and vacates within a second. That means thoughts are fleeting flying at a very rapid space. That is called non-concentration. But what is the point here? Only one single thought can occupy our mind at any given time. So when we complain we are not having concentration. It doesn't mean many thoughts are occupying the same space. It's impossible. I hope you are grasping the point. If something occupies space no other object can occupy that space at the same time. But you can occupy after it vacates before it comes. So in non-concentration these thoughts are fleeting very very fast. That is why we call it restless. There is another type of Akasha and that is called Chidakasha. In Bengali there is a beautiful song Chidakasha Shindhuneere like that there is a beautiful song is there. So Bahyakasha Chittakasha Chidakasha Please do not confuse between Chittakasha and Chidakasha. Chitta means mind. There is a special spiritual place that is that Akasha is called Chidakasha and it is also compared. There is a heart inside the heart there is a cave inside that cave there is a lotus and inside that lotus resides the effulgent Atman. So this is called Chidakasha and what is this Chidakasha for? That is where the divinity resides. In simple words we all know that according to chakras you know there is a chakra here on the top of the head. Do you know what that chakra is? Sahasrara Sahasra Dala Padma thousand petal lotus is there and where does God dwell? In the Sahasrara. That is initiated by the Ramakrishna order Swamis. They are always asked not to meditate on the Sahasrara but a Gnani always tries to meditate where? The Sahasrara. But devotees should meditate in the heart. What is the reason? The reason is not spiritual it is emotional because devotees by nature are what is called very powerful. Very quickly their feelings change. So if such feelings happen there then it is very dangerous. What happens? The brain gets heated heated whereas the heart immediately what happens? It disperses. Do you know that? The heart is the center from where all the blood vessels can be but here it is very dangerous. Again I discussed this point on another occasion. I won't discuss it today. But what is the point? Three types of Akashas are there. So what Patanjali Rishi is telling us that when we meditate on the Chitta Akasha in the Hridaya it is secret and if we can direct meditate do Sanyama on that Hara Akasha then what happens? Janma Janmantara Samskaras the impressions that we have been accumulating storing since our coming into this Samsara they all come into the Hara Akasha and the Hridaya then what happens? All the unconscious conscious impulses the very raw emotions come into the Hara Akasha and the Hridaya then what happens? All the unconscious impulses the very root causes of it for which the modern psychologists go on struggling taking years together you know through slow means what is the real where is the root cause of this very strong simple example some people are having lust some people are having anger some people are having hatred some people are having ambition are all of these of these emotions are the root cause of all of these emotions now I will come back to the what is called 34th verse Pratibhadva Sarvam what it means is or by the power of Pratibha all knowledge that a yogi during his course of spiritual practice can acquire tremendous amount of powers which we had already discussed quite a number of them and quite a number of them are going to come in future so you should have a clear understanding of these powers because this is the truth and this is the truth and the truth is the truth and the truth is the truth and the truth is the truth and the truth is the truth and the truth is the truth so this is the true truth you can understand in your practice So, for example, whenever he meets devotees, he said, I could see the insides of their minds as we see some objects kept in a glass case. So, what Sanyama did he do? It is this Pratibha, Pratibha, it is called. Pratibha means, it is a technical term, which means that when a yogi is sincerely practicing spiritual disciplines from a long time under the guidance of a competent guru, then he acquires a special power called Viveka. What is Viveka? The discrimination between what is real and what is unreal. And what is real? Only God is real. In this sense, it is not God, it is called Purusha. And everything, everything else means what? According to Patanjali Yoga Sutras, Prakruti. Nothing else, Purusha and Prakruti. When a person crystal clearly understands the distinction between Purusha and Prakruti, consciousness and non-consciousness, that point is called Viveka. Viveka means the absolute ability instantaneously to know what is real and what is unreal. Viveka. But we are talking about the ultimate Viveka. Whereas from the Vedantic point of view, Ramakrishna advises us, you have to practice Viveka, the fourth commandment. Always practice discrimination between what is permanent and what is impermanent. We are not talking about that. That is for practice. Here this person crystal clearly knows this is this and this is this. There is no mistaking one for the other. It is like a person goes on practicing. Whole night he is absorbed and when he opens his eyes, what does he see? Whole night a person is meditating. Suddenly some light strikes his eyes and then he opens his eyes. What does he see? He sees dawn. What does he see? Dawn. D-A-W-N. Dawn. When he sees the dawn, what does he understand? The sun is going to rise very soon. So Viveka Jnana is like the sun. But before the sun rises, what do we experience? The reddishness in the whole eastern sky. That is called Pratibha. When a man attains to this state of Pratibha, then all the powers which have been discussed earlier, which we are going to discuss until the end of this chapter, they all come as naturally for him. And this idea has been so beautifully discussed. Mimamsa, in the Brihadaranyaka Upanishad, there is a chapter, in the fourth chapter, Svayam Jyoti Brahmana, Ananda Mimamsa. Discussion about Ananda. And there he says, if a person wants to be happy, then he has to get something. But a yogi who has acquired this discriminating power, this dispassion, all that happiness is just a fraction of what he has. So this is Pratibhadva Sarvam. All these powers can come without any Sanyama to the man who has the power of Pratibha, enlightenment from purity. This is when a man has risen to a high state of Pratibha, then he has that great light. All things become apparent to him. Metaphorism number 36. Enjoyment comes by the non-discrimination of the very distant soul and Sattva. Its actions are for another. Sanyama on this gives knowledge of the Purusha. This power of non-attachment acquired through purity gives the yogi the enlightenment called Pratibha and exceeding happiness becomes his. If you try to understand this translation, it can be very mind-boggling. I have to explain it to you. What are we? We are all bound souls. What do we mean by bound soul? Who is a bound soul? A bound soul is a mixture of two. From Vedantic point of view, Brahman plus Maya. From this Yoga Sutra's point of view, Purusha and Brahman. When these two come together, consciousness thinks I am unconscious. Means consciousness thinks I am the body-mind which are basically products of... Whereas the body-mind which are non-conscious, what do they think? We are conscious. So this Paraspara is superimposing the qualities of one on the other, the nature of one on the other. That is the cause of bonding. Now what this verse is telling? These two, Prakruti and Purusha, like oil and water can never mix. This is one of the most important fundamental doctrines of Vedanta. Simple. I will tell you what it is. You are looking at me. You are seeing me. You are hearing me. You are hearing me. You are seeing me. You are me. Do you think you are me? Do you think that you are giving the talk? The person who is giving the talk is different. When I am looking at you, I don't identify myself with you. What is the point here? Whatever we are experiencing is different from... including if we are experiencing joy, it is also different because you are experiencing. What do you say? I am feeling happy. See, I am feeling angry. Don't you say that? Same thing you say, I am feeling happy. I am feeling unhappy. That is a very wonderful way of telling. Don't say I am happy and I am angry. That is when the problem comes. I am feeling angry. Fine. I am feeling happy. Fine. I am happy. I am angry. What happens? Action follows. Feeling follows. Result follows. We get mixed up. What is the point here? Purusha and Prakruti. The soul, the Atman as well as the body-mind. Here is Atman. Here is body-mind. They are mixed. That is our condition. When through the practice of yoga, what happens? Slowly this distinction between what is consciousness and what is non-consciousness becomes more and more and more clear. That is what this aphorism wants to convey to us. Is Prakruti or non-conscious, what we call Jada, consisting of how many qualities? Three. Tamas, Rajas and Sattva. What is spiritual life? It is an evolution from Tamas to Rajas. Rajas to Sattva. From small amount of Sattva to more amount of Sattva. Until we become absolutely Sattvic, means the body-mind becomes very very Sattvic. Now what happens? When the mind becomes very Sattvic and we have to understand if the body has to become Sattvic, which should become first Sattvic? Body or mind? The mind has to become Sattvic. Why? You have to decide I would like to become Sattvic. Then you regulate what type of food you eat, what type of thoughts you cherish, what type of behavior is acceptable to become. Is it not? As the mind becomes clearer and it controls the body, the body also becomes Sattvic. There is a point beyond which the body cannot. There is a point. But the mind can go to a much deeper level. So what happens at that time? Imagine that you are standing in front of a mirror. What do you see? When you stand in front of a mirror, what do you see? You see something. You automatically assume that this mirror is a very clean mirror. Imagine a thick coat of dust is there on the mirror. How do you look yourself? Very interesting. Very dusty. If there is dust, your image also looks what? Very dusty. As you go on cleaning, you become less dusty. And when you have succeeded in cleaning totally, a mirror, pure, then what happens? Then you know, this is how my face looks. Is it not? Then what happens? You understand? What is it making the problem? The problem is not you. The problem is the mirror. So what is the analogy for it? Purusha, by its coming into contact with Prakruti, and Prakruti acts like a mirror, and if it is coated with Tamas, what do you think the Purusha looks like? I look like a Tamasic Purusha. And when you remove after some time, and it is coated with Rajas, then what does the Purusha think? I am a Rajasic person. You have to supply the details. Then when it becomes very clean, means Sattva, as it goes on becoming cleaner, and still more cleaner, the reflection becomes clearer and clearer, until when there is no speck of dust. And when you look at, when the Purusha looks in the mirror, then he says, two things happen then. Oh, this is what I am. That is the first thing that happens. The second thing, what has this mirror got to do with? All this time I was thinking, whatever is the reflected thing, that is me. Now to make this point clear, those of you who have attended my retreat on Images of the Ego, what is the mirror? Whatever image we have in the mind, what do we think? I am that image. If society thinks, oh, you are a bad person, then what do I think? I am a bad person. So whatever the nature is making us think, we become identified. Who said that? What is the definition of Yoga? Yogaha Chittavritti Nirodhaha. What is the next Sutra? Tada drashtaswaroope avasthana. What is the next? Uruttisaroopyam itharat. We become identified. Whatever thought arises in our mind, a thought of anger comes. What do you say? Do you say a thought of anger comes in the mind? What do you say? I am. I am angry. I am hungry. I am happy. I am unhappy. We become identified. Why? Because at that time, the chitta or our mind becomes coated. The external example is only for imagining. What is it coated with? Anger. Thought of anger. Then you say, Oh, this is me. But you remove that. Clean it. Sattva comes. Sattva means a mirror. Clean mirror. Then we say, Oh, this is me. So two things happen. What is the first thing? Oh, this is my original face. All this time, I was laboring under the delusion that I am a human being. I am man. I am human. I am happy, unhappy, etc. But now I know, I am nothing to do with prakruti. I am who? Purusha. This is the first thing. Instantaneously, the second thing happens. What is the second thing? I have nothing to do with prakruti. I am totally separate. Absolutely. No relationship at all. Like water and oil. This is what is the burden. Then what happens? When the mind becomes more and more sattvic, what does it produce? What does tamas produce? It produces indolence, sleep, procrastination, so many things. What does rajas produce? Restlessness, proclivity to a lot of activities, greediness, ambition. All these are the results of what? Rajas. When sattva comes, what happens? Two things happen. In the Bhagavad Gita, sattvam sukhe sanjayati. So sattva produces two things. It produces knowledge. Knowledge means correct knowledge. Not any knowledge. Now also we have got knowledge, but it is not correct knowledge. It is wrong knowledge. That is what Shri Ramakrishna calls avidya. We are identifying with avidya. So whenever sattva becomes more prevalent in a human being, these two things happen. Correct knowledge goes on increasing and second thing is he becomes more happy. That means what? He doesn't depend upon anything external. He says I am happy. Why are you happy? Not because I have something. Because I am. When we say now I am happy, this is called having mode of life. I am happy because I have a house. I am happy because I have got a car. I have got money. I have got prestigious job etc. What things Shri Ramakrishna has? Nothing. And yet who is the happiest person? So there he says I am happy because it is my nature to be happy. This is called being mode of existence. So when sattva as it becomes more and more prevalent, as I mentioned this, you have to combine these two things, what happens? I get knowledge. How do you get? Sattva acts like a mirror. So when I go on cleaning the mirror, here the mirror is, what is the mirror here? Mind. As the mind becomes more and more pure, predominantly sattvic, what happens? It becomes clear. Then what happens? Two things happen. Just now I mentioned. What is that? First I have knowledge, who I am really. At the same time, I am totally separate from the mirror. At this moment, what is our condition? I am one with the mirror. The mirror shows a monkey face. Who am I? Yes. See this is our condition. That is what this is telling. In this particular aphorism, number 36, enjoyment comes by the non-discrimination of the very distant soul and sattva. Soul and sattva. Soul means purusha. Sattva means sattvika. So what happens? This sattvika mind, does it have happiness? Does sattva have happiness? No. What does it do? It reflects the nature of purusha. Then it appropriates and says that I am happy as though it is its nature to be happy. It is not mind's nature to be happy or unhappy. Whose nature is happiness? It is the Atman's nature. But because in a sattvika mind, that purusha reflects very clearly and it says, the mirror says, like you know, when you nicely decorate your face, how does the face look in a clean mirror? Very nicely decorated, isn't it? So the purusha reflects without any distraction. And the nature of the purusha is what? Sat, chitana, ananda. So the mind feels very very happy. Then what happens? There is a danger. It mistakes that I am very happy. When we are happy, there are two dangers. What are the two dangers? The first thing is to mistake, I am happiness. The mind is thinking, I am of the nature of happiness. No. You are only reflecting the consciousness and happiness of the purusha. It has nothing to do. You are borrowing them. First. The second thing that happens is, it just sits there. Why does it sit there? What is the danger in having happiness? Happiness is the last obstacle in spiritual progress. I will give you an illustration. Sri Ramakrishna is the most happy person. Why? There is no other thought in his mind excepting the Divine Mother. This is what is called Brahma Akara Vritti or Kalika Akara Vritti. So, so much happy he is. What is the problem? Why can't Totapuri, why did Totapuri say, you get rid of this? Why did he say that? If any great soul comes and says, you get rid of it, it has only one purpose. This is not the height. You may think, this is the highest. As you get rid of it, Totapuri came and he said, hey, this is all old furniture. Get rid of it. I will give you such a furniture. There is no other higher joy after this, whatever I am going to give it to you. So, what is this? All this is reflected happiness. Do you want reflected happiness or do you want real happiness? Whatever happiness, what we call until Brahma Loka, what type of happiness is it? It is reflected happiness. It is not real happiness. So, Totapuri came and said, whatever you have done until this point is marvelous because until one reaches that point, the next step is to get to jump off. Don't you say that I am very wise after reading this story. I don't want Brahma Loka Ananda. I will just straight jump into Brahma Ananda. That's not going to happen. You have to go step by step, experience higher, still higher happiness and a time will come automatically, intuitively. This is not what this is. This is not real. This is when that period comes, the Guru also and I will help you to transit to the next and after that there is no return. The highest happiness a person gets when a person reaches that state of Pratibha. Then what happens? Two things happen. Just now I mentioned the first thing that happens is that this is the Purusha is totally different. Purusha comes to know. This is my real face, original face, in Buddhist literature, original face. Second thing is I am totally different from the mirror. Now you think that, you think, you know that you are. No, no, I am not one. I know my mirror. I am not one with my mirror. That is the thought may be passing in your mind. I am not talking about, I am talking about the mind. Whatever thought arises in the mind, we become identified with that thought, is it not? So that very mind, when it is endowed, imbued with Sattva, it acts like a pure mirror and who is reflected in that mirror? Purusha, pure conscious. Then these two things happen. This is me, real me. So long I have been thinking I am one among the Prakruti's products. Now I know I have nothing to do. This is my real nature and I am Sattva. And then what happens? This is Sattva Purusha Yoho Atyanta Asanker Nayo Purusha Prakruti Totally different in nature. But they are so close as though each one thinks I am this. Then what happens? Pratyaya Aviseshaha Two thoughts as though they have become one thought. Bhoga Pararthatva A great happiness arises and that happiness acts as a but if a person continues, what happens? He gets clear knowledge. I am the Purusha. I am happiness. All this time I am enjoying reflected happiness. But now my nature is happiness. Therefore I don't desire anything. When do you desire? When do you have a desire? When you are not happy and you think that you have to get happiness. And then you have to get happiness from where? From anything other than me. When I am unhappy what I am searching? I want to be happy. Then I say if I get this, this, the other thing or if I get rid of this, this, the other thing then I will be happy. All the time I am thinking happiness is somewhere else. Now I come to know I am happiness. The moment that thought comes then he understands I am Purusha. To summarize what we have discussed about this that the Sattvika Buddhi and then the Purusha and Prakruti are so close as if they are one. That's what we are saying. Then what happens? Through spiritual or yogic practice a time will come when our mind becomes so clean and pure like a mirror first thing that happens is tremendous amount of joy comes up. If we can still proceed further what happens? Then I come to know Oh! I am Purusha. I am not Prakruti. This is me and so this is not me. This is a very wonderful thought. Whenever you meet somebody and you ask that person Who are you? He will give some definition. I am so and so. By telling I am so and so what is he conveying to you? Two things he is conveying. I am this and I am not anything else. The moment this mind becomes pure mirror and the Purusha looks at it then the separation that is called knowledge of the that is the burden of this particular aphorism. 37th aphorism When a person reaches this certain miraculous results will follow automatically. What is that? From that arises the knowledge of hearing, touching, seeing, tasting and smelling belonging to Pratibha. I will just briefly mention when a person reaches such a state of spiritual evolution then this Pratibha What is Pratibha? It is like a dawn before the rise of the sun. What is the sun here? Viveka Before that final Viveka comes this Pratibha power comes. Then what happens? At 50 billion miles away there is a beautiful fragrant flower. You can't even smell a flower which is next to it especially when you have got cold. Have you noticed? But if assuming everything is fine if there is a flower you can smell. If it is at a distance you cannot. You can't hear, you can't see, you can't taste, you can't smile, you can't do anything. Now one small fact I want to tell you. You know about 1 billion light years away there is a star and you can't see it. Very often you can't see it. But if you have got a telescope what happens? You can see it clearly. Now what is this? Sutra is telling when a person gets this Pratibha he becomes like a person with a telescope without a telescope. What is that scope called? Vedanta scope. When a person develops Vedanta scope he will be able to see. Can he hear? Yes, there are instruments they can hear what we are talking. When a yogi reaches this state of Pratibha just before Vivekananda then what happens is he can see what is happening he can touch and he can do anything he wants. As though the other object is just within his reach. When an object is near us we can do all these things. As even if it is 50 billion miles away a yogi can interact with that object as though that object is next to him. This is when a person reaches the state of Pratibha. But what is the next stage? Viveka. When Viveka comes he says what is all this bunk? I don't want all those things. I am the Purusha I don't need all those things. What it means is why do I want to touch? Because I want to be happy. Why do I want to see? I want to be happy. And here he is more than happy. More than happy. So he doesn't have any desire at all. Until Viveka comes all these powers can come even without trying for a yogi whose mind has become pure and who had attained to this pre-sunrise state called Pratibha. So actually this should have been as I mentioned at the end of this chapter but he had brought it earlier. And the next aphorism also he has brought it here it should have been at the very end. But we will discuss as it is given. Om Shanti Shanti