Post Aarathi Talk 16 on 28th Oct 2017

Full Transcript(Not Corrected)

Shri Hari, the question, I am waiting for your, you are going to send me an article. I sent you long back. From last week? Yes, immediately, next day I sent you. That's very strange. Oops, I thought I have been checking the mail. Did you check your mail? I think so. Do you also have a folder called? Guruji has spammed me. Spammed? Oh no. Please check. If not, you let me know. I will immediately send you. Okay. What was your question? It was you talking about all the various paraphernalia surrounding the whole of the Brahma Shakti. What is the purpose of all this? Purpose? Yes. You see, what is the purpose of your dream? You answer first to me, why do you dream? First question. Would you get a dream if you don't desire a dream? Would you dream if you don't want to dream? Is it a helpless dream or you want to dream? We don't choose to dream. Yes, we choose, not only we choose to dream, we also choose what to dream. That is why if you have nightmares, who is responsible? Me. Yes. You know, you take it this way, when is it we get the greatest joy, with thinking or without thinking? Without thinking. Without thinking. And always there are two types of, the purest joy that we get is in between two thoughts. You know, that's why, how do you know, this is, many people don't understand, how do you know that there are two books here? Because however close the books, there is something which you can distinguish and say this is that book, this is this book, above book, below book, small book, big book, something is there. If there were to be no difference, you would never find there are two books, okay. How do you know there are two thoughts? There is always this demarcation, that's why you say that was that thought and this was this thought. If you really start thinking deeply, most marvellous things will come out. The first thing is that how do you know you have so many thoughts? Because there must be something which is thoughtless and which is witnessing the thoughts, which itself is not a thought. To understand this basic principle of our day-to-day life, we are not talking about Vedanta, we are talking about what is reality in our day-to-day life and why we are not able to even grasp this basic reality. There are four different rules are there, rather four different principles. If we understand, lots of things become very clear to us. First, whatever we experience is not we, whatever I experience is not I. Is there any exception to it? Think deeply. I see, for example, this table, do I say I am the table? When I see a chair, I don't say I am the chair, but there is a problem here, when I experience the body, then I say I am the body because of close association, but it is not I. How do you know? Suppose, you know, I say this is me and one day the hands are cut off, accident or surgeon or whatever it is. Do I feel that I am cut off any time? We never say, you know, this is a very interesting statement, when my hand is cut off, I don't say I am cut off, I say my hand is cut off. So this is the grammatical difference between I and my. Whatever we say my is totally, completely different from I, even mind also. Whatever I experience, only thing is we fumble when it comes to body-mind, we get mixed up. I am not well, my stomach is not okay and I am old, so I am young, I am old. If I am young, then I am young, if I am old, I am old, then who am I? But that I never changes, there is something, there are two I's. One I identifies with whatever change is taking place. Another I is I was the same person, I was the same baby, that is my photograph, that is me. When you see her as a baby, that is me and so with different stages we say, is it not a fact? This is not philosophy, this is simple fact of life, is it not? Then the next point is whatever attributes belong to any experienced object belong to that object, not to me. So if this cow is giving 4 litres of milk, I don't say I am giving 4 litres of milk. If this cow is very temperamental cow, I don't say I am temperamental. So that attribute means, you understand, quality. The quality belongs to the object, that is the second fact. Whereas whenever we experience quality, we experience the object. Whenever we experience an object, we experience the quality. This is called substance and attribute, technical language. Substance is the object, attributes is by which we distinguish it from other objects. Red book, green book, book is book, red book, green book, that is how we distinguish it. This is the third principle, what is the first principle? Whatever I experience is different from me. The second principle is, whatever I experience, it has its own attributes. The third principle is, whatever attributes an object has, you cannot separate that object from, you can't take a knife and say, I cut off, for example, red rose, intellectually you say it is a red rose, you cannot take a knife and cut redness from the rose. And part of the third principle is, the attribute independently cannot exist. The object independently can exist, but the attribute cannot exist. Redness can never exist separately without some object, anything, red water, red blood or whatever it is. The fourth principle is, whenever you see an attribute, you see the object also. Whenever you see the attribute, you see the object. Whenever you see the object, you see the attribute. Therefore, you are neither that object nor the attribute. The point is, I cannot say that attribute belongs to me. The attribute belongs to the object only. So simple example in Vedanta, so in darkness, supposing there is something is there. It is moving also. So automatically your fear or whatever makes you think that this is a human being standing and moving. But when you take light and go near, you see that it is just a piece of wood with some leaves attached. Because of the wind, the leaves are moving, automatically it is. Now the point is, it is in fact, what is it? A piece of wood with certain leaves. It is not alive. So now what were you thinking, that it is a human being, moving human being. Now you are thinking that this is a moving human being, the qualities, the wooden piece has never become the human being and the human being will never become the wooden piece. Even though we may mistake, they are separate, totally together. These four principles, they are the foundation of Vedanta. So if the attribute does not belong to the experiencer, for example I like a sweet or I like a savoury dish, but that savoury dish in the previous class Guruji you said, that dish is not going to make, give the same happiness or the same feeling to everybody who eats it. Exactly. So in that case, there is no, that happiness or the people who like it, that feeling that is coming out of that dish, where does it belong then, it is in my mind? It doesn't belong. It belongs, not every individual experiences every single object in a totally different way. You know Ramakrishna used to give this example, a young woman is walking in the street and then one small boy sees that lady and runs and, mama, a young man goes there and hugs her and says, my darling, a old man, he goes and hugs her and says, my daughter, and another young man who is walking, this is a beautiful lady, same object, four different perceptions. Now the point is, any attribute is the essence of an object, an attribute is never an essence of any object, an attribute is something that is totally different, that's why a red rose will not be red in the beginning, a red rose will not be red in the end, the rose is rose, but the redness changes, so an attribute is something which comes in between, that is not stable actually. Red rose is always red rose. No. Anything, anything you take, for example, sugarcane, sugarcane, sugarcane, sugarcane, sugarcane is always the exact sweetness, apart from what we perceive, when you drink some karela juice, after that you eat a sugarcane, will it taste the same, it will not taste, the point is, this is the greatness of Vedanta, if you remove attributes from any object, it won't remain an object, it becomes a subject, because what makes it an object is the attributes, this is the state we are in now, subject is pure consciousness, because if pure consciousness is the only one which experiences, you experience, even to experience a thought, you know in our mind, different thoughts come, every thought is experienced only because of consciousness, there is no thought if there is no consciousness, just as if it is completely dark, then there is no object, today we gave that illustration, this is the most, if you can grasp that illustration, whenever we are experiencing any object, we are experiencing 3 things, pure light, conditioned light and that object, pure light, did you grasp that point, 3 things, then we will proceed, you know this is the example I gave you, what do you see now in my hand, a pen, suppose it is total darkness, you will neither see my hand nor see the pen, so what is the condition necessary, light, okay, I kept the pen here, kept my hand here, what do you see in that place where I am holding up my hand, what do you see? That is called general light, if that general light was not always present, then you would never have been able to see neither my hand nor anything, first there is a general light, but we don't see the general light because it is the nature of light, there must be a reflecting media for the light to be experienced, so that is the first point, the second point is you cannot directly experience light excepting through an object, only an object reveals that here is light, so now there are 2 types of lights, general light when there is no object, when there is an object you recognize that object because that light illuminates that particular bit of the, this is the simplest example is this, general light is there, now you see this object but you don't see the general light surrounding this object, so what in a way of speaking you are replacing that general light with this object and that light is now revealing itself to you as what? As this object, it raises further questions, where did that light go when this object is there? The next question that could it be that light itself is now taken another form and manifesting in the form of this particular object? We discussed last night, if you still remember, how is it possible? We will come to that later on, okay, so there are 3 things, general light, particular light which reveals this particular object and this object, general light is always there but this particular light will come into existence only when this object comes into existence, a little tough proposition but if you think over it, mull over it, you will understand it. Now the next point, important point is this analogy you transfer it now to pure consciousness, pure consciousness is everywhere but whenever a thought comes that pure consciousness is now conditioned by thought means consciousness plus an object is called thought, consciousness plus an object because a thought is nothing but an object, for example I think of book, book is an object, the book is here but the representation of that book is called thought and that thought you will not recognise unless there is a specified consciousness surrounding revealing that particular thought, every thought means is called vritti, vritti sahita chaitanyam, vritti rahita chaitanyam means if there is no object, no thought then pure consciousness is there, you don't experience just as you don't experience light unless there is an object, this point have you understood, suppose there is no object in this room you will not experience light at all, it will be pure darkness, pure darkness but supposing you say here is table and there is ceiling and in between there is no object but I see light, you see light because there is invisible, so called invisible dust particles are there, that is why when the astronauts go beyond certain sphere called stratosphere, do you know they see the stars very bright but surrounding them pitch dark, why, that is important point to understand, same thing you transfer now to consciousness, consciousness is pure light but if there is no object what is it going to reveal, neither you recognise the pure consciousness, so along with pure consciousness whenever there is an object, object means thought here, that thought plus condition that reflected consciousness plus general consciousness 3 things are there, every given moment of our life we are experiencing 3, that is why in deep sleep the question comes is there pure consciousness, means am I there or not, I am not there because I don't know anything about you only upon waking up I know, the conclusive answer to that question is did somebody else come and sleep in your place or you slept and what is your statement, I slept isn't it, you say I slept, you don't say, if Krishna also says I didn't sleep well, say that is your problem, it is not my problem, I slept well, is it not, but then I am not aware that I was there, you are not aware because there is no thought to reveal that pure consciousness as I, we are so degraded, we cannot think of ourselves accepting in terms of body and mind, mind means thoughts, body means objects, so we think that there is nothing, it is blank, I don't know what happened, I don't know means I am there but I know that I don't know, I know that I don't, I know that I know is waking state and dream state, I know that I don't know is deep sleep state, so this is the most wonderful analysis, as I said you will have to make it your own. Now come back to our earlier point, whatever I experience is not me, very clear, a table, a house, a dress, our problem comes with the body, we have a mixed expressions that when I say I experience the body, sometimes I say my body, sometimes I say me, you know, I am not well, my head is aching, okay, if you are not well, what has your head got to do with you, don't use that, they say I am aching, you say that, next moment what do you say, my head is aching, but are you aching, no you are not aching, you think you are aching because if there is no thought of the head, will you be aching or not, that is what anesthesia does to you, isn't it, so what is the point here, who is that I separated from whatever is experienced, find out, that is what Ramana Maharshi used to say, find out who you are, so if you ask a devotee, he says this is Narayana or Shiva, if you ask a Gnani, then he will say it is Brahman, two nomenclatures but exactly pure consciousness only, this is what is there, now what good does it do to us, that is the point, what good because anything that is not me will be the object only, that means it comes, it goes and we were never with it, in between we thought we were with it and then when it goes, I go, is it not a fact of life, we are not talking about philosophy, we are talking fact of life, when I am born, who else came with me, nobody else, my body came, body also will go, because if I am the body, then it will never go, because it is not me, it will always go, this is the fact, what a wonderful thing, this is fact of life, so why do you get attached to so many things in this world and all attachment comes only to body, mind or Atma, only body, mind, all the external physical objects belong to the body and all thoughts, Sukha, Dukha belong to Atma, Om Madi, I think you have to go and finish, Chitra, sit up, join, you stay there, you don't need to go, you go and finish, do you see what is the point now, if something belongs to us, it will always be with me, whatever is not mine will go away at any time and is it not a fact, my body itself is changing, every day it is changing and yet I become so entrenched and if something happens, I feel as though, this is called Maya, how to separate it, through Vichara, through prayer to God, mostly I believe without God's grace we cannot understand, that's why we pray, O Lord, Mother, grant me that power of discrimination, let me be with the body, let me have the mind, but let me not be attached to it, you know what is attachment, slavery, I cannot do without it, so that is only through God's grace, even the great Shankara, there is a story in his life, in fact two stories are there, one story is, he used to say, I am greater than any God in this world, then what happened, one day he was going, it was a very narrow path, only hardly one person can move, there was an old woman lying across, now in India there is a custom, we respect people, we don't want to cross them, then Shankara said, Mother, please move so that I can go, she said, Baba, I am so weak and will you move me a little, he thought frail old woman, I am a young man, Shankara was young, he died at the age of 32, Swami Vivekananda died 39, few months, so he tried his level best, he could not move her one centimetre, not only that, he himself fell down, helpless, like Bhima Sena, could not move the wala of Hanuman, then because of the touch, his Brahma had gone and then he said, it was the Divine Mother who wanted to teach, your knowledge and your devotion, your everything is because of my grace, if you become egotistic and I will remove it, one millisecond is enough and we know, Ramakrishna's life, you know, Totapuri could not even commit suicide, he wanted to commit, he could not commit suicide, now the point is, we are, as Ramakrishna says, in a foreign country and the head of the foreign, the Queen is Jaganmata, so if you want to go out also, immigration officials will not allow you to go without that, you know, they have to certify, you can't simply say, I want to go to India, I belong to India, to come to this country also you need her permission, to go back also you need her permission, so that is called Kripa, so that is one story Shankara admits, without the grace of the Shakti, I am nobody, second even more important is Brahmanism, who is a Brahmana, that is a wonderful idea, Brahman janati iti, Brahma janati iti Brahmanaha, there is a shloka, janmana jayate shudraha, all are shudras, just by birth, then, veda patanat vipro bhavati, samskarat dvijo bhavati, because of samskara he becomes dvija, when he is invested, veda patanat vipro bhavati, by the study of Vedas he is entitled as Vipra, Brahma janati iti, Brahmanaha, because he realizes I am Brahman, then he is called Brahmana, so this Brahmins they have got this terrible amount of what you call pride, egotism, then what happened in Varanasi one day he was walking and there was very narrow path and with his four disciples Shankara was moving, suddenly a chandala with his disciples, he was coming this way, you know in South India this touch me not, asprushyata, and this involuntarily even though he was claiming I am a Brahmagnani, he shouted, duram apasarare chandala, chandala you get away from this way, then that chandala smiled and did swamyaar, whom are you addressing, if you are talking about the body you get away from the body, then what is the difference between, you also has got same blood, maybe I have more blood than you, and maybe your blood is sugary blood and all those blood, my blood is purer blood than you, if you are addressing the body there is no difference between your body and my body, which is true, if you are addressing the Atman, there are no two Atmans, you only preach, your Atman, my Atman, there are no two Atmans, one Atman, about which one are you telling you get away, let me know about it, then I will do whatever you ask, immediately Shankara, this kind of practical advaita only Shiva can give, immediately he is ashtanga prana and then he got rid of, but the Shankaracharyas they are very orthodox, they will not touch any non-brahmin even today, and for monks it is a crime, a monk means he has gone beyond all ashramas, therefore you cannot observe ashrama rules, ashrama means varna, varna rules, ramana, kshatriya, vaisya, sudra, becoming a sanyasi means you are outside the society, but still they are practicing, they have not come to their senses at all, on the contrary Ramanujacharya, he embraced even the chandala, that was his ocean of love, that is why that beautiful story, the moment he got his initiation he went to the top, you know the story, his guru told him don't tell this mantra, it's secret, then he said what happens if I tell this mantra, that person who hears he will go to Vaikuntha, but you will go to hell, immediately he climbed over the shikara of the Devalaya and said hey come, you all want to go to Vaikuntha, here is the mantra, repeat after me, Om Namo Narayanaya, and then the guru got very angry, he asked him, I told you it is secret, why did you do, he said sir, by my going to hell, if I can make thousands of people go to Vaikuntha, I will consider myself blessed, because after going to Vaikuntha, what do you think they will all do about Ramanuja, you know, they will tell Narayana, it is all because of the grace of Ramanuja and he is in hell now and because of his gurus, then Narayana will say no, no, he is right here, where there is Narayana, will there be hell, Ramanuja suppose he goes to hell, what do you think he will be doing there, and his chanting is real and he will see immediately Narayana and will it be hell, this is illustrated beautifully, Yudhishthira first went to heaven, with Sasharira they call it, and then he saw, what a marvellous story you know, all these Kauravas are enjoying Rambha, Urvasi, Tilottama, drinking, dancing and all those things they were enjoying, he looked and looked and looked with a telescope, there is not a trace of his four brothers and Draupadi, so he called Indra and said what is this, all these fellows are enjoying, here they have done lot of sinful activities on this earth, Indra, the first thing he says, sir, that is earthly rules regulations, in heaven we don't care for all those things, and here it is like America, only criminals will be honoured, murderers, criminals, they will be honoured and all good people will go to hell, this is heavenly rules and regulations, then Indra explained, here we do things slightly different, you know what is the difference, those who do this much of Punya and this much of Papa, first we send them to the hell, and that much when they exhaust, then they come here and they will enjoy for a long time, and those who do this much of Papa and this much of Punya, now tell me, when you come from air-conditioned room in the month of May, and one who is outside and goes inside, who will be happier? This is what happens in the Swarga Loka, so then that is most important point is, Yudhishtira says I don't want to live, stay where my brothers are not there, so Indra says I will take you and I will give you one guide, and it is only next door, hell is next hall, next hall, so immediately Yudhishtira is conducted, and before Yudhishtira came, it was real hell, it was 100 Chennai's put together, only thing is people will neither faint nor die, that is Indian hell, the moment Yudhishtira stepped inside, cold breeze started to blow and all the suffering souls, what a relief, who is that great soul who has brought this wonderful relief to us, oh Mahapurusha, please stay here, do not go, by your very presence, you know, this is the greatness of Punyatmas, that is why Shukadeva story they tell, there was a country and it was going through drought for several years, animals are dying, people are dying, there is no water, there are no crops, then the king was distressed, so he asked advice, what shall I do, then some wise person has given, there is a young boy, he is called Rishishringa, and he is so holy that he does not know that what body is, he is totally devoid of body consciousness, Rishishringa, no, no, sorry, Shukadeva, Shukadeva, then somehow if you can manage to bring him into your kingdom, the moment his foot falls, immediately Sasyashyamala and then the king, you know, there is a story he sent some young woman and he did not know who is a woman, who is a man, anyway they slowly bring him, the moment his foot stepped into this kingdom, immediately there is a wonderful rain and the plants grow, the animals grow, of course later on they say that the king gave his daughter and got him married, etc., what is the point, these Punyatmans, the moment they enter into a place, so here also Mahabharata, beautiful thing, Duryodhana was searching, when Pandavas were in Agnathavasa, if he can ferret them out before the due date, expiry date, then thirteen years again, that was the condition, so he asks Bhishma, we are sending so many spies and everywhere but nobody is able to ferret out, then Bhishma says, you foolish fellow, they are Dharmatmas, so here is the sign, find out a country which is where the rains fall in the correct time and the country is prospering day by day, where everybody is enjoying peace and happiness, find out which country and that is where Pandavas are definitely to be there, because that prosperity is because of the Pandavas and then Duryodhana sent spies and he says, there is only one, Drupada Rajya is the only Rajya where it is so prosperous and then how to ferret out, then Duryodhana goes, you know, he captures all the cows and then all those things, go uttara, go grahana, we call it and then as soon as that news came immediately the Drupada Rajya, because Kichaka was dead, if Kichaka was alive, nobody would have, Duryodhana would not have dared to look at it, because he could have finished everybody and that was killed by Bhima Sena, so the spies who were watching, they knew only Bhima Sena could have killed, but these two brothers, Nakula and Sahadeva, they said, Duryodhana must have sent, so we will wait outside, whoever is after this news, they are running on the horses, we will catch hold of them, finish them, because they must be the spies, the spies were killed and so Duryodhana didn't get any news, so last day he gets that Kichaka was killed and this country is prospering, that must be, but how to bring out, because they have to come, if they declare war, then Drupada Rajya cannot fight with Kauravas, so if Pandavas are there, they will not allow this injustice to take place in Drupada Rajya, they will come out, the moment they come out, you know that story, then Arjuna came, what was his name, Brihannala, he comes and then Uttarakumara, he boasts so much, I will do one single handed, I will kill and all that and then he ran away seeing all these fellows, then Arjuna takes over, the moment Duryodhana saw Arjuna, said, oh I am so happy, 13 years more, then Bhishma says, Arjuna is not a fool, that day has passed yesterday, today is a new day and Duryodhana had no option, then with single handed Arjuna makes everybody unconscious and then Uttara promised his sister, Uttarakumara promises his sister, what is her name, Uttara, that I will bring all the decorations from their cats, of these Duryodhana and others, so Arjuna says, so everybody seems to be sleeping because of the power of his astras, Bhishma was also sleeping, so Arjuna specially instructs, accepting that old man, if you go to that old man, he will catch hold of you and finish you, because nobody can make Bhishma unconscious, he is pretending for my sake, so Uttarakumara goes and catches hold of all these things and then comes, then what happens, meanwhile the news of the victory of Uttarakumara, he did not know it was Arjuna, reaches Drupada Maharaja, then he is boasting, he was playing this chakras, what is his name, Yudhishthira's name, Kanka, so he was playing, then this Drupada says, oh my son, such a great hero, but this Yudhishthira knew, he says no, no, Uttarakumara could not have done that, it must be Brihannala, this fellow gets angry, Drupada Maharaja and with that pachika, he gives a blow here and the blood starts flowing and Draupadi was nearby, she saw, immediately she runs with her cloth and stems that blood, if it falls, disaster will take place in Drupada kingdom, of course Drupada Maharaja never understood it, later on Uttarakumara comes and says, no, no, dad, it is not because of me, it is all because of them, then who are you, then they reveal themselves, I am Yudhishthira and then of course you know Krishna's, Arjuna's son, he is Abhimanyu is married to this Uttarakumara, before that a little bit of romance also, they are dancing, that is a separate issue altogether, we should not bring all those things here, anyway, marvellous story, what is the point we are discussing, it is Yudhishthira's very presence in hell transformed the hell into veritable Vaikuntha, not even heaven, spiritual breeze, so if this is the case, if Ramanujacharya enters into hell, what do you think the hell becomes, then you know, if Ramanujacharya writes a letter, he sends an email to Yamadhar Maharaja, I am going to visit you, you know what would be his reply, for God's sake, because my kingdom, my kingship, my pleasure, this is the greatness of these great saints. When we were discussing about mind, when we were coming close to God thinking, the holy women, our minds become very steady and very cool, very nice, then when we come out from those thoughts, why the mind again revolves to the old worldly things? Because the attachment is temporarily overcome, but not permanently overcome, so that is why Sri Ramakrishna used to compare this kind of people to a fly, Sri Ramakrishna used to say the difference between honey bee and an ordinary fly, an ordinary fly it sits on honey and also sometimes it sits on the sore, rotting sore, a honey bee never sits on anything other than on a flower with honey, so there it is a stage of development, when we go a little bit higher, then when we get that kind of ananda, then our mind will not go, the whole problem belongs to the ananda, if you are repeating God's name, doesn't give as much ananda as watching a cricket match, naturally your mind will be attached only to cricket, so ok, you can't watch cricket all the time, at that time the alternative is to take God's name, but if there is same time, your japa time and cricket match, which would be your choice, that was in the past, but now our devotees came up with a new rule, I will record, so I will first now do japa and afterwards I will watch, I got a question, sort of building on what you were saying, so everything around us, there is a true consciousness, but when we absorb it through our senses, we got our mirror which has got our own 3 gunas, is sort of having an impression which is false, and is it like when we pray or meditate, we would actually be able to go away from that and observe, the true eye observes what is going on, trying to do that, and so is it number 1 stage is you have to clean our mirror so that the gunas are the right gunas first, the mind is consisting of gunas, so your cleaning means tamas should be cleaned, rajo guna should be manifested, rajo guna should be cleaned, then sattva guna will be, when sattva guna comes, then the jignasa, my mind turns only towards God, so after that we go beyond the 3 gunas also, as we discussed last in Gita class, so that is what happens, now interesting example for this is consciousness has become this world, how there is a cinema screen, if there is no light, you don't even see the screen, the moment the projector is started, we see the pure white screen first, then the film starts to run, and now what happens, that pure light which is falling on the screen is now turned into so called colourful objects, human being, tree, it is nothing but, then what happens, you forget the screen, you forget the light, you see concrete objects, nobody will say it is only just light, everybody say it is real, it is a man, it is a woman, young man, young woman, old, etc., isn't it, what we are experiencing, pure consciousness in the lowest, through the lowest guna appears as the waking state, through refined guna it appears as dream, still refined guna it appears as the deep sleep, and if you go beyond it is nothing but pure light, this is how the pure consciousness is manifesting in the form of this entire concrete, gross, subtle, causal worlds, this is the truth. And to corroborate this one, we have this Upanishadic statement, Atman has manifested in a gross way as Akasha, Akasha manifested as Vayu, Vayu manifested as Agni, Agni manifested as water, water manifested as earth, earth manifested as everything, everything in this world, so if you go on, this concrete object take it to its cause which is earth, the earth you take to the next level, then water, then fire, then air, then space and then ultimately pure consciousness, so the conclusion is everything is pure consciousness. To understand this point, dream is an example, dream is nothing but your thought, isn't it, but in thought there are mountains, there are rivers, and there is a body, there is a mind, you are happy, you are miserable, so many things are happening, this is how we need to understand, okay, now we have a reading, okay.