Patanjali Yoga Sutras Lecture 017

Full Transcript(Not Corrected)

Om Yogena Chittasyapadena Vacham Malam Sharirasya Chavaityakena Yopakarottam Pravaram Muninam Patanjalim Prahanjali Rana Dosmi I bow to the eminent sage Patanjali who removed the impurities of the mind through yoga, of speech through grammar and of the body through medicine. In our last class we had seen that for the purpose of becoming expert yogis we need to practice two things. What are they? The first is repeated practice and the second is dispassion. Abhyasa and Vairagya. What did Sri Ramakrishna teach? Exactly the same thing. This is summarizing the essence of Gita. Sri Ramakrishna says the essence of Gita can be summarized in one word. That is called Tyaga. Tyaga means dispassion. Dispassion means you turn your attention towards that which is the reality. He is not saying give up unreality. He is saying give up unreality. We think unreality is reality. That is the root cause of our problems. Now somehow through scriptures, through the teachings of great souls we come to know that what we have been considering as unreality so far, reality so far is really not real. So turn your attention. Swami Vivekananda makes a wonderful statement. Man is not traveling from the unreal to the real. He is always traveling from a lower reality to a higher reality. In fact many times we discussed there is nothing called unreality. Unreality doesn't exist. What is it then? What is that which we call unreal means partial apprehension or understanding of what is called reality. The exo-famous popular Vedantic example is you see a rope in semi-darkness and what do you see? Snake. So is the snake unreal? Let us always remember what we call unreal is always based on a reality. If there were to be no rope there would be no snake also. But because it is semi-darkness, it is not fully light, there are similarities between the rope and the snake. So we mistake the rope for a snake. But when light is brought the rope reveals itself. Where does the snake go? It doesn't go anywhere because really speaking there was no snake at all. We were thinking the rope as the snake. Now we know this is not a snake but this is the rope. This example let us keep in mind that is very important for our today's and maybe even future discussions. We have been discussing repeated practice, Abhyasa. Ramakrishna's one of the important teachings is Abhyasa, repeated practice. What did he say of repeated practice? You are all devotees. So let us recollect. Did he ever use the word Abhyasa all the time? What is the Abhyasa means you know? Abhyasa means repetition. What is the Abhyasa he was advocating? That every devotee must go on practicing, practicing, practicing repeatedly until it becomes our very nature. What is it that he was he was advocating? If you recollect the five commandments of Ramakrishna. What are those five commandments? First remember God all the time. Why should he give such an advice? Did he ever give you an advice saying that you remember yourself? Do we ever forget ourselves? I am so and so. I am Swami Dayatmananda. Do I ever forget? Even in dream I don't forget. So there is no need to advise that you don't forget yourself. So what is it he's asking? Remember God. Why is he asking? He's asking because what is the most what is called forgotten object in this world? What is it? God. That is why he says always remember God. Practice. But to help so that we can be established in ever remembering God. A time will come when we do not need to remember at all. Why? Because we become ourselves God. That's why one there is one word in the whole literature of any language which is the most used. Do you know what is that word? You know it. I whatever language even animals insects anything I even this table. Imagine this table can talk to you and you ask tell about your CV. Then what do you think it will say? I was very innocent piece of wood until you stupid fellow came along and you took a chisel broke me this way and that way and now you see I have become limited. This is also an example will shortly come across. Do you see the point? So that that is what it will say I I I. What is the first thing that comes? I. What is the last thing? That is also I. But this I doesn't remain pure I. That's one of the subjects I am going to discuss. This is only what is called introduction. So this I I vibrating all the time because so long as we exist this I will be there and when is it we do not exist ever. We exist ever. So this I goes on and on and on but we mistake this I for something else. We do not know our real nature. Ramakrishna advises remember God. To facilitate this we have to follow four more commandments. What are those? Second commandment cultivate holy company. What does holy company remind you? God means what? Your real I. What is third commandment? Now and then go into solitude. What the fourth commandment? Always practice discrimination. So what is discrimination? Whatever you consider at this moment as reality is not real reality because that which comes many times I said whatever comes that also goes. The body has come. A baby is born. Is it not foolish to think that the baby is going to live forever? We bless you know foolish elderly people like us bless Chiranjeevi Bhava. In Sanskrit you understand Chiranjeevi means live forever. He will curse you. If your blessing comes true then he will be the first person to curse you. Let me live so long as I am healthy and happy. That is all. But what about does he really feel like dying? No. Let me come back again. He'll be feeling like that. So what is the fourth commandment of Sri Ramakrishna? Practice discrimination. Now there is something very interesting point here. That interesting point is if we want to practice discrimination there must be two things. First point is it must be something. Something is better and something is worse. So why should we practice discrimination? If we have already got the better thing accepting a fool nobody will exchange a better thing for a worse thing. But it is assumed presumed that we are already we have already chosen that which is the inferior thing and now we have by through discrimination we have to evolve into possessing that which is a better thing. The second point Sri Ramakrishna specially emphasizes he is not talking about hierarchical value. I told you as a poor man by discrimination he should become what? Rich man. That is called worldly wisdom. Become acquire more knowledge. Acquire more wisdom. No. What has Sri Ramakrishna come to tell you? The whole world is telling worldly wisdom. Giving us worldly wisdom. Worldly advice. If you are having less money have more money. If you are less happy become more happy. If you are less healthy become more healthy. If you are short lived live a longer time. This is not the advice saints and sages are born to give. This is not the advice scriptures are born to give. What is the advice they give? Give up the temporary the unreality and get the what is called real reality. That is the discrimination Sri Ramakrishna according to the fourth commandment. What is the fifth commandment? Live like a maid servant in the house of a rich man. I find extraordinarily interesting way of putting. Why did he not say maid servant in a poor house? Because the maid servant will have a natural dispassion towards a poor house. It is only in a rich house that the attachment comes. What is he talking about? You know if you are very poor then nobody will advise you to develop tyaga. Live like a maid servant means however rich or talented or powerful you are. Remember there is one fact which has got equal sightedness. What is that? Death. When death comes there is no discrimination between a king and a pauper and a scholar and a foolish illiterate fellow is a powerful man and a weak person. There is no differentiation between even an insect. There was a story. There was a great philosopher living in a kingdom and the king was very proud man and the philosopher happened to be his advisor, family advisor. Many times the philosopher tried to give him good advice but the king was so arrogant he would not listen but at the same time he always asked give me advice like our devotees you know. Every time they come give some advice and free advice of course you know if I charge for it they will not come. So the philosopher decided to teach him a lesson if at all it goes inside and one day the king came to a crematorium just by way and then he found this philosopher. The philosopher knew that the king was coming and he was there before the king came and he was furiously digging the place and bringing out the bones. The king was astonished. The philosopher what is he doing in a crematorium digging like this. He was a very wise man. The king knew he was a wise man but why is he doing a foolish thing like this. So the king went and asked him sir what are you doing and then the philosopher said you know I am trying to find out what is the difference between the bones of a dog and the bones of a king I don't know whether the lesson has gone through but what is it when death comes who is a king and what is a dog what is the difference between these two we forget often forget that this is what is going to happen it is not something which may happen may not happen it is not a question of whether it is a question of when that is what Shri Ram Krishna always wants to remember us remind us this is here is here is a man and here he is gone especially there was one occasion when an actor came a young man he acted very well next morning Shri Ram Krishna met him or he met Shri Ram Krishna and he was a good actor sincere young man and Shri Ram Krishna liked him because Shri Ram Krishna had a theory wonderful theory the theory is if any person can do something well then there is hope for him anything funny funny examples come to my mind you know Swami Brahmanandaji had a devotee an initiated devotee called Boshishen a scientist Jagadish Chandra Bose's assistant so he was this Boshishen was very fond of Swami Brahmanandaji his guru and he used to treat him like his friend so one day Swami Brahmanandaji asked a Boshi prepare a hookah for me hookah means you know for smoking so the Boshishen had prepared he was a scientist understand what i am talking scientist means hookah is prepared scientifically it was just he brought it was so perfect Swami Brahmanandaji took one puff one puff and he said Boshi one more preparation of hookah like this and i will give you Ramajnana what he is talking is if any person can have this kind of mind then only he needs to redirect it towards God and he would realize that this is a lot of sense common sense in this we have to acquire that type of mind that is why Shri Ram Krishna has given us these five commandments what does the commandment mean you know the ten commandments what does it mean for a Christian the ten commandments it means you must practice go on practicing them practicing them until you reach God when you reach God you don't need to do it at all because you are with God all the time that's what Shri Ram Krishna came to preach teach that's what the scriptures are there for us to tell this is what we have been discussing according to Patanjali that we have to repeatedly practice what is practice the definition that we have given so Dheergha Kaala takes a long time and unremittingly there is no holiday there is no spiritual holiday and with great love and reverence the love means Bhakti you must not do it as a duty must do it with great devotion then that practice becomes so automatic and I give you some examples if you don't brush your teeth would you feel comfortable in eating like that if you forget God you feel a tremendous Nushocha you feel very bad if you do not think of the day you do not think of God do your regular japa or your regular parayana or study of the gospel of Shri Ram Krishna etc you feel very bad but this every devotee knows this but what often we know but we neglect to emphasize is it's not merely these two any fool can do these things even tape recorder can do that you know you just put the mantra on a tape recorder and also gospel of Shri Ram Krishna just as a funny example I will give you you know our we have got gospel of Shri Ram Krishna you can put it in your mp3 player you put your mantra also inside that and what is called loop eternal loop it goes on Hare Rama like Hare Rama chanting it can go on doing it in fact many people do that you know it's okay let I have to repeat the name of God and I am busy so I will put it on a tape recorder and I will repeat somebody asked me so does it give me liberation I said I don't know about you but certainly the cassette player will get liberation if you go on doing it what is it that we are discussing avyasa means repeated practice until it becomes a natural a part of our nature that is called habit habit means it is our nature just as I think I am so and so I think I am so and so you see in the beginning was it like that never no for I'll give you an example if you were born in UK would you say that I'm an Indian now even today you can't forget you are an Indian even you may be having British citizenship etc if you were not born as a Hindu say you are born in a Muslim family what would be your natural tendency I am a Muslim so was it were you a born Muslim no nobody is born either as an Indian or a Muslim or anybody it is after birth depending upon the parents or the place where we are we acquire that what is called citizenship and religion etc etc so also when you say I am so and so before my birth was I Swami Dayatmananda when did I become Swami Dayatmananda only after I was born is it no I was somebody after I was born I was somebody else it is only in 1973 I became Swami Dayatmananda and this is changeable all the time it is changing I was a baby as a young man I was a middle-aged man now I'm an old man this also will change so don't worry is the old age also will disappear let us not forget old age also will disappear and again you will become young baby next birth that is what Hinduism teaches Buddhism teaches Jainism teaches isn't it these are all the present identity should be changed until it becomes a habit what is the what is what Sri Ramakrishna calls he divided ego egoism into two the ripe and the unripe what is the unripe ego I am I am a man I am a woman etc etc what is ripe ego I am not a man I am not a woman I am not a Brahmin I am not a Shudra I am not a Hindu I am not any of any other religion I am Sri Ramakrishna didn't explain in this way but he would have explained to you if you if you were there in front of him then according to whom him according to him then who am I I am a child of God I am a servant of God I am a devotee of God etc etc I am a Gnani I am a Bhakta I am a servant so if I am a devotee of God am I a Hindu am I a Christian am I an Indian am I UK citizen my citizenship belongs to whom citizenship means country I must belong to some country so either I have citizenship of Vaikunta or Kailasa or Goloka or Devi Loka etc there are also differences you know politics going on yeah anyway it's only joke there is no politics there is only one Loka there because there is only one Loka every devotee of any particular God or Goddess or religion or whatever they all go to the same place absolutely this is the teaching of Vedanta true Vedanta not that Hindus go to some other place Christians go to some other place etc no so this is what is called Abhyasa Vairagya if Abhyasa is not Abhyasa means practice is not supported by dispassion Abhyasa will not become established if there is Vairagya but there is no Abhyasa that will also not be fruitful at all so both must go hand in hand and I gave the example of the lame man and the blind man the lame man could see but can't walk the blind man could walk but can't see and both of them decided to go to a long distance distant place so what did what how do they fulfill their purpose they will put their hands on each other shoulder and the blind man will help the man to walk and the lame man will help the blind man to go in the proper way Abhyasa Vairagya in that connection I just left half way through the last aphorism that we discussed was Tatparam Purushakhyate Guna Vaitrishniyam that highest intensest stage of dispassion comes only when we behold Purusha or the nature of reality let me explain very briefly and move on further now there are two types of progress progress within what we call usually call Maya progress within Maya from a lower state of Maya to a higher state of Maya and progress from Maya to Brahman or God from in the Patanjali's language from Prakriti to Purusha advancement progress within Prakriti lower state of Prakriti to a higher state of Prakriti and then the next step is from the highest state of Prakriti to completely something which is opposed diametrically opposed like light and darkness from unconscious to the pure consciousness from Prakriti to Purusha we have to clearly understand so until this subject of dispassion there are two types as we just discussed and Patanjali says the first type of dispassion is because whatever state we are in at the moment you cannot jump to God or the self you will have to attain to the highest state of Prakriti and then the jumping takes place let me give a crude example suppose there are two mountains and a fellow is standing at the foot of one mountain and somebody says that if you can jump from this mountain to the other mountain then you will get a big prize imagine so what does this person need to do now can he jump from where he is standing to the other mountain what does he need to do first he must climb to the very top of the mountain at whose foot he is standing only after that he will have a place to jump what is called jump off point comes that is what Patanjali is telling you see let me give you we are going to discuss it in the next chapter which is called Kriyapada or practical part the first chapter of Patanjali is called Samadhipada theoretical discussion about what is the goal of life how many types how do we understand it properly then only comes the practical part now we all know the practical part yoga in fact has another name it is called Ashtanga Yoga or eight limbed yoga what are those eight limbs Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi eight limbs do you think a person who is in this state what is the lowest lowest ladder step of the ladder of this eight limbed Yama suppose somebody is in the state of Yama can he realize the Purusha suppose he is in the state of Niyama it is like a steps of a ladder in the second can he jump off no he is in the third state fourth fifth sixth seventh only when he reaches to the eighth state but according to Patanjali let me now let you into a secret it is not eight really there are nine steps nine steps what is the ninth step what is the last eighth step Samadhi what is the eighth last step Samadhi according to Patanjali which we are going to enter this is all introduction to it Samadhi is of two types do not worry about the Sanskrit terminology I will explain to you properly some Sampragnata Samadhi and Asampragnata Samadhi eighth is Sampragnata Samadhi and what is the ninth Asampragnata Samadhi or if you are familiar Savikalpa Samadhi and Nirvikalpa Samadhi does Savikalpa Samadhi give you liberation it won't give you it will give you highest place within this Maya Prakruti what is called in Vedantic language Brahmaloka but it won't give you liberation but it will give you great deal liberation because a person who could reach that state is not going to come back next step is he will is take off point is from Savikalpa Samadhi into Nirvikalpa Samadhi at best if he is a foolish fellow also if he slips also he will slip a few feet not from the mountain top to the foot he will slip a few feet but very quickly he will take off the from the jumping point and he will go into Asampragnata Samadhi so the ninth one we do not need to be so finicky about this terminology but the ninth it is for convenience sake let us say nine steps what is the point i am trying to make that until we reach the eighth step eighth stage of yoga it is impossible for us to get liberation even eighth one will not give liberation that is also going to be discussed very soon here what happens when a person stops in the eighth one says bhava prakruti lena either he goes to the highest loka or he is reborn again to enjoy the highest happiness in this world but as i mentioned not to fear a person who had perfected his mind to such a degree honed his concentration to such a degree he is not going to be like a stock and stone and again restart the whole process now if he falls also he will fall once or twice as an example do not take too seriously about swami abhedanandaji and some other devotees what did sri ramakrishna say that he is a he has fallen yogi yoga brashta last birth he could not reach he was telling in a gentlemanly terms like me in a crude manner he is not putting he is telling you know last birth he could not complete like a father who is ashamed to tell about you know my son just failed could not make in one subject only what is the essence he failed instead of saying he failed which is a shameful thing he just could not make in one subject only like that he very polite gentlemanly way of telling yoga brashta means he had fallen from yoga and this would be their last birth that's what sri ramakrishna said so when a person falls even bhagwan krishna tells in the gita when such a when a person falls from the state of yoga then he will be reborn in a most appropriate environment and that again he will try and maybe that birth he will go to god god's grace will always be there do not worry coming back to our point until we go through all these eight stages it is not possible to attain liberation that is why repeated practice and utmost dispassion should come now what is the point we were discussing here about there are two types of dispassion what is it from a lower state of nature to the highest state of nature which is called savikalpa samadhi still within prakruti that's why it is called savikalpa samadhi then only comes the last point take-off point that until then it is not a take-off point what is it it is a gradual evolution from a lower stage to a higher but when it comes to asampragnatha samadhi nirvikalpa samadhi then it is not a gradual progress what is it you totally discard whatever is happening there and jump off into a new type of reality let me also illustrate please do not mind i have to repeat because these ideas are very difficult to grasp suppose you are having a dream imagine in the dream you are in the dream we are just like this and you are searching for a job or you are you have a job but you are not happy slowly you are progressing you know they are advancing you in your job and you have attained to the peak of your line of profession you became the highest but your mind is your heart is not satisfied you want a take-off point what is the first part of your journey from a lower state of employment to the highest state of employment possible within the dream what is the next state of development is a jump off point take off point what is that from the state of dream you come to the state of waking is there any comparison okay he took one step further he has he taken one step further in the dream state is there any comparison between dream and waking like that from our state in within the prakriti or within nature to attain to that state of asampragnatha or nirvikalpa samadhi is like that from a state however high these eight steps they are all within the realm of maya or bondage it gives highest happiness comparatively but ultimately we have to jump off from that sampragnatha samadhi that is why it is called asampragnatha samadhi even to be very harsh like gaudapada he says it is not samadhi at all samadhi state within maya then what is that state it is not a state at all in various languages it is called turiya it is called the fourth state it is not fourth state because it is not like this is one this is two this is three and this is four is not four states at all fourth state at all it is no state at all it is the reality from the musician produces wonderful things however wonderful what are they unreal who is real the musician alone is real so if the audience realizes that the musician alone is real who is in this case in this analogy sri ram krishna gives who is in this analogy musician god but from the advaitic point of view who is the musician myself what a wonderful thought it is let me briefly dwell upon this the highest type of dispassion can come only when a person has a glimpse of reality that reality in patanjali's language is called purusha remember let us remember according to patanjali there are two realities eternal realities what is it purusha and prakriti purusha is the soul and prakriti is the according to him not according to vedanta so sankhya evolved further became vedanta and i am we are interpreting according to vedanta according to vedanta purusha or prakriti is a lower state of purusha partial reality as i mentioned there is no unreality maya is not opposed to reality maya is perceiving reality in a limited way that's why i'm repeating so many times otherwise there is a chance for misunderstanding who tells that i'm not saying see ram krishna says what is it he gives the example there is a huge open space and there is a big curtain in front of you and then there is a small hole how much can you see on the other side a little bit and you go on enlarging the hole as you go on enlarging the hole you get better and still better larger view of what is on the other side so this progress from the lower step to the eighth step is to go on enlarging the hole but however much you enlarge you should never forget your view is getting larger no doubt about it but there is a separation between you and the open space there is a curtain still there is a curtain but a time will come when the hole is so big that you can just straight away walk into that place when you walk into that place then then you see this vastness that is the what is the taking of point you make the hole large enough see what is sampragna samadhi in this analogy make the hole large enough but don't go on looking from this side what do you need to do just go through that hole stand on the other side then there will be no separation between that open space and you ever ever analogy is limited so what we understand what is the that open space it is your true nature until this time your small ego is perceiving it in the form of god or guru or whatever but now you see i am that now what is the guru what does the guru do if you are fortunate if you are fit then he will go on saying tattvamasi tattvamasi tattvamasi the what that the what that and you become understand it deeper and deeper and deeper and then a time will come even if the hole is big until you take off you jump and go to the other side you are still in the realm of tattvamasi only guru is separate teaching is separate i am separate but the moment you walk through then there is no separate then what do you say what does the guru say guru doesn't say anything because guru is left behind what do you say aham brahmasmi see how wonderful it is aham brahmasmi that is what you say and what about prajnanam brahma sarvam kalvidam brahma everything is brahma is a human expression when everything is one the the word i and everything doesn't gel you know i am everything means i am myself there is no everything there it's a human language okay so how do we get to that point when do we become dispassionate again let me give you the analogy in dream you have suppose you are very hungry you are very very hungry in dream and you see the most delicious food kept in front of you and then you are about to eat in the dream and suddenly some big noise comes and you wake up and you find yourself very hungry very hungry you know often what happens in dreams what depending upon our state of the body the dream also changes have you noticed if you are hungry physically in dream also you often feel hunger yeah so and if you are thirsty or if you have to go to toilet now you are very hungry and you are about to eat and you get up and still you find in waking state very hungry what did i say in the dream very delicious food but when you wake up that you you are living alone you are a bachelor or bacheloress and you cooked food three days back and there was a little left out in the fridge or whatever and you go now which is more valuable the food in the waking state or the food you have seen in the dream which is more valuable that is the difference between the value of reality and the value of unreality so far we are thinking this highest value things money and sex and enjoyment things etc we are running like mad people so what is vairagya dispassion dispassion is true dispassion can come only like this example do you need to practice dispassion towards the dream food after waking up or does it naturally disappear what do you say why because there is no comparison between reality and unreality anything smallest thing in reality is a billion billion there is no comparison at all times more more valuable is it value always depends upon our state of mind this is an important law i won't dwell upon it now but i will give an example and supposing you are a rich person so like you say billions you have and you are walking in a desert and you are extremely thirsty you didn't have water you are about to die and some you meet somebody who has got one glass of water now which is more valuable that glass of water or all your millions it's is this only comparative way this is what Sri Ramakrishna is telling in his own unique unique way he says even if a man has seen god a glimpse of god that bliss which he obtains is a billion billion times more than anything we can imagine not not really get and enjoy but we can even imagine so that is there is a taking take off point comes and that is called sampragnata samadhi but to attain to that sampragnata samadhi we must go through all these how many steps no no no seven steps you see i want to pull your legs also seven steps only because what is sampragnata samadhi which step is it eighth step to come to this eighth step you will have to leave behind seven steps so avyasa and vairagya they belong to this what is called preparations preparations how wonderfully Sri Ramakrishna illustrates this now there was a very rich man or a king Sri Ramakrishna gives the example of a king and he was gracious enough to a poor man because the poor man was very loyal to him the king loves him so the poor man one day with great humility says i would be feel very fortunate if you visit my house and because the king knows the devotion of the servant what does he do he says what does he say yes he says yes and the poor man is very happy he's besides himself with joy then the king says someday he will fix i will come to your house now mind what Sri Ramakrishna says what does he say two days before the king arrives the servants of the king come there and all the roads are cleaned the house is cleaned one day before the king arrives all the you know the chair where he sits and the utensils cooking pots the cooks and the provisions everything will come and a few hours before the king arrives the cooks start preparing everything and what what does the poor man need to do all this time he can only with folded hands tears his eyes king is coming how blessed i am then the actually king comes and he the poor man takes him and says please sit on this chair whose chair is that and please eat this food whose food is that it's a beautiful analogy that is that is Sri Ramakrishna gives if a devotee is very sincere he's not talking about how rich powerful he should be sincere devotion if it is there then god will visit that place the devotees house what is the devotees house the heart he will visit then before visiting the the heart is full of you know poor house there is no equipment etc what does god do first he will send clean that cleaning process is called yama and niyama and then he sends the cooks and other provisions will come chairs will come and everything will come the other steps are there you know pranayama pratyahara dharana dhyana all these steps he will send out of his grace and then actually the king will come Sri Ramakrishna has many ways illustrated it another way he illustrated is you know just before the rise of the sun what comes the whole eastern horizon becomes red this is what is called aruna aruna surya means the sun has not yet come up but the whole eastern horizon has become reddish or pinkish whatever color it is called the dawn if you see in anybody when you see the dawn you know even nowadays here in uk when you see early morning you get up and then at six o'clock or seven o'clock nowadays you know you open the curtains and you look i never close my curtains you know because the moonlight also has to come for me not only the sunlight i never close my curtains always open so you see oh today is going to be a good sunny day and even that seeing that your heart becomes changa ho jayega you feel very enthusiastic have you not noticed and then what does that mean very soon the sun is going to rise Sri Ramakrishna gives this example and says if you see any person in whom there is tremendous shraddha and bhakti and humility etc and detachment etc you know very soon god realization is going to happen to him but what is what is the point i want to discuss today and finish it in this class is you will never get that supreme detachment or dispassion until you have a glimpse of the reality until you wake up the what is the value of your dream until you wake up tell me again i will revert back to that analogy in the dream you are a prince wonderful prince and you are really enjoying your life and if somebody comes and teaches you dispassion then you'll be laughing at him isn't it what what do you want me to give up i have wonderful family wonderful children princess and i'm the emperor of this and my people my praja is good there are no enemies and this is what is called heavenly life for me do you think he is going to have dispassion no then you wake him up then do you think he will have dispassion to that kingdom or not do you see what i am talking about do you think about wistfully and say oh that was that wife was wonderful that husband was marvelous no you won't think like that you know because there is no comparison between reality and unreality so however dispassion we might possess until we have a glimpse of reality in the form of the purusha our dispassion will not be complete we can fall at any time sri ramakrishna gives in so many examples you know while describing the kundalini he says the mind goes on from the lower chakra to the higher chakra and even if it reaches the heart there is a chance of its falling down then from the heart it goes to the ajna chakra it is called ajna chakra if it falls at best it can only fall to the heart but no more but still it is within the realm of what he calls maya only then he says sir what is the last chakra it's called i will tell you about it i will tell you about it he couldn't tell as you know he could never say because it is indescribable until then he could describe then he said i see god as a person sees lamp through a hurricane a hurricane but you put your finger to put to come into contact with the flame can you do that why there is a glass case but the glass is so pure so clean that you don't see any obstruction like you know when i went to geneva in the old house there was a huge glass door it is so beautifully arranged a huge glass door and outside there is a what's called patio and from there you could see the lake genie or genova whatever name you call it and i one one day i saw it from inside the room and i rushed and bumped myself into the glass like mosquitoes you know or moths dashing against the glass case you know you think that i was a fool because it is the whole thing is glass it is so nice so thin that you don't realize that there is a glass like duryodhana falling into the maya sabha you know you understand duryodhana was seeing that newly built sabha by pandavas khandava prastha and where there is water he thought there was no water and where there was no water he thought there is water you know this is illusions can come it is it is like that sri ramakrishna says as i wanted to i see god like that but still there is a very obstruction very thin obstruction is there i can't become one with him and that state you can never describe because you can describe only in duality you can't describe in non-duality why for the simple reason why you know two friends were talking and one fellow said to the other fellow i don't answer foolish fellow's questions the other fellow said why this fellow kept quiet like that i can't tell because this is the state of advaita state of advaita in non-duality means what who is going to ask and who is going to answer so that is a state that is called reality until we have a glimpse of it when we have a glimpse of it like a moth jumping into the flame we have no choice as though something is like a powerful magnet is attracting us helplessly we fall into it but until that time it is what we call human effort self-effort but once we have a glimpse of reality we just fall into it helplessly and what does that mean that means i won't even think just as you don't think about the dream objects you don't put a backward i wish you will not do it you you will simply forget why because there is no comparison between reality and unreality at all that is what in this aphorism it is said when a person when a aspirant attains to that state at least a glimpse of reality then that intense dispassion para-vairagya supreme detachment naturally automatically comes to him and until that supreme detachment comes to a man he can't take off like a glue like a glue we will be glued to this mayic reality that is why Gaudapada says something wonderful even very advanced people bibhyati yogi bibhyati is frightened when he talks when he comes to know about asparsha yoga he calls it non-dual realism because that is such a frightening state as though as if i am going to lose my individuality this happened to somebody also whom we know remember Swami Vivekananda, Narendranath, Ramakrishna he went and boldly questioned him have you seen god not only i've seen god but i will also show him to you he just that was not the occasion second time or third time he touched him casually what happened the whole room was going round have you noticed the whole room goes round have you ever seen the room going round anywhere actually who is going round what is going round my head is going round but i feel the whole world is going round he said sir i have my parents what are you doing to me that was you know bibhyati Ramakrishna then you know he touched him and said all right not now when you are ready and it took him four and a half years to be ready and then he he panted and he got the realization when he was ready siram when siram krishna when he wanted siram krishna wanted to give but he could not receive it but when he was ready then siram krishna instantaneously gave it these are all deep mysteries what is the mystery did narendra get samadhi by himself no you know somebody went and reported to siram krishna naren is in a strange state what was siram krishna's remark he said he pestered me for this for a long time let him enjoy it for some time do not worry i will bring him back because he who has given can also take back that's an entirely different subject i'm only introducing because from the yogic point of view it is you who have to do from the vedantic point of view you cannot do it you can do the negative things you can't do the positive things i want i i don't want this i don't want this and that you can do but i want this that can be given only by god the grace and that's what patanjali also tells within the next few aphorisms which we will come ishwara pranidhana dva or by the by surrendering oneself to god and by his grace we will get it these we will discuss and the next aphorism is a most difficult it is about samadhi i'm only giving introduction the samadhi is of six types or first it is two types sampragnata and asampragnata savikalpa or nirikalpa and this sampragnata is of four types and these four types is subdivided into again another four two that means six types of sampragnata and one type of asampragnata how many types of asampragnata only one how many times how many types of advaita there can be only one so i will give you that a beautiful introduction i have prepared but this is all introduction for that first first first to pada is very difficult to pada let us understand it thoroughly and then we will proceed further in fact if we can understand another three four aphorisms nicely after that it is smooth sailing as sriram krishna says when the boat launches into the ocean the waves would be very very heavy at the point of the shore but once you go a mile or two then it becomes much more smooth that's what he said that's what he said and i was thinking it's wonderful but he did not tell all the hurricanes and storms would be there starting only there but we will take his words for granted his grace will be there we will discuss these points in our next class. Om Shanti Shanti Shanti