Patanjali Yoga Sutras Lecture 097

Full Transcript(Not Corrected)

Om Sahana Vavatu Sahana Ubhunatu Sahaveeryam Karavavahai Tejasvi Navadhi Tamastu Mavidvishavahai Om Shanti Shanti Shanti He Om Yogena Chittasyapadena Vacham Malam Sharirasya Chavaidya Kena Yopakarottam Pravaram Muninam Patanjalim Pranjali Rana Tosmi 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. Today we are going to discuss very briefly one of the most important Vedantic concepts in the whole world. This thought came to me because of the last aphorism that we had Shrotra Akashayoh Sambandh Sanyamad Divyam Shrotra 41st aphorism. By making Sanyama on the relation between the ear and the Akasha comes divine hearing. So there is the Akasha. Akasha means space and then the ether and the instrument. By making Sanyama on them the yogi gets divine hearing. He hears everything, anything spoken or sounded anywhere in the universe. What's most important here is we are not talking merely about the powers. We are talking about the interconnectivity of the whole universe. The whole universe is interconnected. Now scientists are awakening to the fact that the whole universe is interconnected. That means what does interconnectivity mean? It means you cannot spoil or destroy a single thing even an atom without losing something. But the truth is nobody can destroy it. We can temporarily obstruct it. The first thing we have to know is there is no non-existence. So you kill something. What's our idea? That thing is non-existent. This is a wrong notion. It merely disappears from our experience. That's all. It is there. You cannot destroy because whatever is can never be destroyed and whatever doesn't exist never exists. So therefore the question of destroying or producing never arises. Now comes the second very important thing. At the present state of our experience, Anubhava, now I am different and all of you, the entire world is different from me. And within myself there are differences. For the English word difference in Sanskrit is called Bheda. Three types of differences can be there according to philosophy, especially Indian philosophy. First I will tell in Sanskrit because you can enjoy it even if you do not understand much. I am translating it. You will enjoy it. Vijatiya bheda, Sajatiya bheda, Swagata bheda. Vijatiya means two things do not belong to the same species. For example, human beings and trees, trees and dogs, dogs and monkeys, monkeys and insects. Totally different species. 24 hours a day throughout our life we are dealing with these things. That is called Vijatiya bheda. Difference of completely separate species. Then Sajatiya bheda. There are two mango trees, two apple trees, two human beings, two dogs. Are they same? Both of them have terrible amount of difference. One is small and big, another is good and bad, another is fat and thin etc. The third difference is called Swagata bheda, internal difference. The second one in English language is called difference between the same species. Two trees, two human beings, two dogs, two mosquitoes. The last one is called Swagata bheda, internal differences. What is this internal differences? Within our own body we have so much of difference. Within our hair itself there is so much difference. One is straight hair, one is kinky hair, one is white hair, one is black hair, one is brown hair. So many varieties of differences are there. So why did I mention these three types of differences? Because what is bondage? To see differences where there is absolutely no difference. This is the second point. So what is realization? When do we become free? Even if there is slightest difference. Udara meva antaram gurute. Kathopanishad. Divine language. Most expressive language. Even if any man makes a difference as small as an atom, he is bound. He is not liberated. Today I will take little time to expound this because these are the core Vedantic concepts. We all say we are devotees of God. Why have you become devotees? Because somehow the scripture tells us you are bound. I have to get mukti, liberation. And what is liberation? I become free. See sometimes by using inappropriate words we create lot of problems in our intellect. Simple example, positive thoughts and happy thoughts. Is there any difference between these two? There is absolutely no difference. Because positive thought means happy thought. Happy thought means positive thought. And unhappy thought means negative thought. Negative thought means unhappiness. If any person says I am full of positivity but I am unfortunately miserable, very unhappy. Is it a positive thought or negative thought? Another one says I have got lots of negative thoughts but I am a very happy person. Is that negative thought happy thought or is it an unhappy thought? By using the right type of word our understanding becomes better. Here I want liberation. What do we mean by liberation? Liberation means there should be no limitation. Liberation means no limitation. Limitation is of three types. That is what we are talking about. Differences. No difference. We are not separate species. We are not same species. And inside also there is no difference. Absolutely there is no difference. This is called mukti, liberation. The fact is there is no difference. But our experience is it is only difference. There is no unity at all. Not only about ourselves. Others even within ourselves what I was five minutes back now I am totally different. This is called bonding. Another way of saying every object in this world is separated. That is called different. Separated by three things. Time, space and object. Time, space and object. Let me give very brief because we have to continue with this Patanjali Yoga Sutras. This is only to illustrate this particular 41st aphorism. I am bringing these most wonderful things. So the first thing, spatial difference. There is a difference. How do I know that you are in front of me and I am in front of you? And someone is by your side. No one is exactly in the same space that you are or I am. Is that point clear? Nobody can occupy the space you are occupying unless they remove you bodily and then occupy. This is the limitation by space. Then limitation by time. What does that mean? One year back, how old I was? One year younger. One year back. Now why do I use two words? Young and old to indicate the difference. I am not the same person. Even one millisecond I am not the same person. This is called limitation by time. Then limitation by object. What is this? It's a watch. And what is this? A piece of paper. Do you ever mistake a watch for a piece of paper? That means what? A watch is a watch. A piece of paper is a piece of paper. Therefore, the watch is limited by all the objects in this world. The paper is limited. Limited means what? It is not that. It is not that. Not only that. Internal difference. Just now you know. Both these are. What are both these? Papers. Both are papers. But what a difference between these two papers. If I am talking about this here and by mistake this comes out. What happens? Do you know? You will be confused. I am not admitting my confusion. I will make it up. But you will be confused. Swami was talking something else and now suddenly he changed his subject. You see what I am talking? Every creature in this samsara, in this world of transmigration is limited, bound absolutely by these three limitations. Spatial limitation, time-wise limitation, object-wise limitation. This is called bondage. This is called bondage. We are talking about liberation. Now we talked about bondage. What is bondage? To feel that there is something besides me is bondage. Why is it a bondage? What harm is there? Let you be there. Let me be there. What harm is there? The harm is there because fear comes. What is fear? Now in psychological language, the word fear means only one emotion and that emotion is that somehow it is a negative emotion. Somehow I don't feel at ease. Maybe you will come and stab me or maybe somebody else will come and do some harm to me, some pain, some kind of suffering, some kind of misery. But the Vedanta doesn't use this word fear only in that sense. That is a very limited sense. The other sense is that why can't I be myself and why can't I be yourself also? What does that mean? If I have a million pounds and if you have say one thousand pounds, I will never be happy. I say okay I have one million pounds but why can't I have your one thousand pounds also? What is the way if I can somehow eliminate you then I will be richer by one thousand pounds. General trend I am talking about. That means if there is someone else, first of all I am limited. Secondly, I feel limited. Thirdly, I feel dissatisfied that I should have everything. Human ambition, is there any limitation? Infinity. And you can ask it is not greediness. Is it? It's our nature. Because I am infinite, I want to feel I am infinite. Infinity doesn't admit any difference and that is called liberation, mukti. And that's what consciously, unconsciously, knowingly, unknowingly, even in a negative way. You noticed several times I have been talking, repeating same things again and again. Because I don't have ideas to talk about because I want those ideas to enter into all of us deeper and deeper and still deeper until they resonate. Change our lives. I want to be possess everything. From ordinary psychological point of view, this person is greedy. He has more than enough. But why does he want more? Not because a person is greedy, because inside, in his true nature, he is infinite. And he won't be satisfied until he recognizes I am the infinite. There is nobody else excepting me. That is called liberation. A liberated person, he knows I am everybody, I am everything. A strange thing that comes here. What we call this greediness, I want to possess this. It lasts only a little way before we realize. Once we realize I am everything, I will be happy, let everybody have everything. Because who is that everybody? I am that everybody. That is why, Two words are employed, most wonderful word. Akama means absolutely no desire. Why no desire? Because he is fulfilled. He doesn't have happiness. He is happiness. Purnakamaha means what? He is completely fulfilled. When does a person become completely fulfilled? When he attains to his true nature, Swaroopa, which is called Purnaha. That is why in one of the peace chants, Shantipata, More marvelous Shantipata peace chant. Anybody can get anywhere. Search in any language, you will not get it. Here it is crystal clearly. Who are we? Infinite. Perfect. How do we know? Om Namah. Brahman is infinite. And if Brahman is infinite, where from this world has come? From infinite. If infinite comes out of infinite. Infinite minus infinite. What is it? Only infinite. Therefore, this is also perfect. This is also infinite. In fact, to say this and that only shows our ignorance. In infinity there is no this or that. That is the point. Keep it. That is the third point. Now I come back to the holistic attitude. What is holistic attitude? It means everything in this universe. According to science, this whole known cosmos is the manifestation of what? That basic matter called also energy. Energy becomes human being. Energy becomes mosquito. Energy becomes friend. Energy becomes enemy. Everything is nothing but reduced to only energy. Only thing is we should not stop with this physicist's idea of energy. We should go. Who is the mother of energy? That's why Sanskrit language is so marvelous. What is the name for energy in Sanskrit? Shakti. And what is Shakti? In English language, Shakti means energy. Energy means no consciousness associated. But in Sanskrit language, In Sri Ramakrishna's words, Brahman and Shakti is one and the same. Then why two names? Because when we view Brahman without any activities, then we use the word Brahman. Even that is wrong to say that. We cannot say anything about Brahman. It is only to convey the idea. So when we view God with activity, and he has got only three activities. All activities can be divided only into three. Creation, preservation and dissolution. Nothing else. Nothing else. Now the point here is, how many differences we see? Infinite objects, infinite amount of difference in space, in time, and in causation, and in object. And yet, if you look at the root cause, it is all nothing but pure energy. Manifested energy is this cosmos. Unmanifested cosmos is called the energy. But the English word energy is not a good translation because it doesn't remind us of consciousness. Whereas in Shakti, it is only pure consciousness. One of the powers of the pure consciousness is called Shakti. Why do I call it power? Because any activity requires power. Brahman with activity is called Shakti. As simple as that. This is only an introduction. What I want to know. I am sitting here. I am looking at you. And I am talking. You are hearing. Somehow you are able to see me. You are able to hear me. I am able to see you. I am able to hear you. And also other three things. I am able to smell you. I can also touch you. I can also taste you. You can also do. These are the activities of the five senses. Now the important point in this sutra, in particular, 41 he says, if any yogi can perfectly concentrate the relationship between his ear and the space, then what happens? Sound wise, all the differentiations will be totally destroyed. That means the yogi becomes the sound. I repeat again. If I can do Sanyama, again I am using that word Sanyama because there is no equivalent English word. When I make Sanyama on the relationship between my ear and the space, what do I become? Sound. Because what is this relationship called? When I become sound, billions of light years away, some star is making sound. That is sound. I have become sound. I am there. I am everywhere. So I can understand what is that sound. So what is the point? The point is this particular aphorism is talking only as an example, one power that yogi gets sound. But similarly, if I can make Sanyama upon my eye and upon the sun, what do I become? Form. Sight. That means wherever there is a sight, I am there. Anybody, any yogi who practices this, he can see everything because he has got out of the limitation of the individuality, individual sight, individual sound and he has become universal, cosmic, sight, sound, smell, taste and touch. Suppose there is a yogi and one day, suddenly he felt the desire, I want to taste divine food, the food eaten by Indra. You know, Indra is resident of what we call heavenly world. He is the king and here itself kings get very special food and you can only imagine, unimaginably tasty food. Then he wants to taste that one. Does he need to go anywhere? Simply if he makes Sanyama, what does he become? Taste. If he becomes taste, all the taste, not only what Indra is eating, what a mosquito is eating, what any creature in this world is eating, that becomes his. Why? Because he has become one with the taste itself. So the sight, the sound, the smell and the taste and touch. Shabda, Sparsha, Roopa, Rasa, Now, according to Vedanta, this whole universe is only one. Absolutely, the differentiation is in our minds. This is the next point I want you to know. You are sitting there, I am sitting there. Your neighbor is sitting by your side. Do you think that you are one? You never think. You don't even think you are the same person throughout your life. You are a baby, different. You are a young person, different. You are an old person, different. In this differentiation, does it exist really? That is the point. That's why, again and again, I give certain examples. I am bringing this example today forward. This is my most favorite example. Here is a table. You have to imagine, you know, without this cover. It is a table. Don't even call it a table. Call it, it is an object. You ask a woodworm, what is it? What does it say? Wood. You ask a human being, a carpenter, what is it? He says it is a wooden table. A woodworm will not say it is wood. But a human being will say it is a wooden table. You ask a physicist with an electronic microscope, what does he say? It is energy. And you ask Sri Ramakrishna or any saint, what does he say? It is Brahma. Now, what is the point? The point is, is this object, first of all, is it food? Is it a table? Is it energy? Or is it God? Because there is an important law. A thing cannot be a hundred things or even two things at the same time. A table is a table. It cannot be a chair. It cannot be a door. It cannot be anything else. But here we are getting four answers. Which answer is the right answer? How to know? Whatever answer can be negated and sublated, that's a lower answer. We don't say it is a wrong answer. We say it is partially correct answer. So, from woodworm's point of view, it is absolutely right. And from the human being's point of view, he is also right, but it is an elevated. Physicist's answer is also much better answer than anybody else. That is also right, but it is also limited. Why is it limited? The woodworm's answer is negated by the human's answer. The human answer is negated by the physicist's answer. The physicist's answer is negated by a saint's answer. And who negates the saint's answer? Is there anybody who negates? Nobody can negate because that is the final answer. What is the right answer? The saint's answer. What is the saint's answer? This is nothing but God. Let us say consciousness. That is a better word. This is nothing but pure consciousness. That is the truth. In pure consciousness, can there be any difference? Black consciousness, white consciousness, small consciousness, fat consciousness, lean consciousness, tall consciousness, beautiful consciousness, ugly consciousness, can there be any differentiation? Consciousness, period. No difference. That is our goal. How to attain to that state when we don't see any more differentiation? When we don't see any more differentiation, all our desires automatically will get fulfilled. Now what happens? I am different from Rasagulla. Then what happens? I feel a desire for Rasagulla. When I become Rasagulla, do I feel any desire for Rasagulla? So what is the point? I become poor now. Desire comes out of lack. I don't have this, therefore I must have this. That is our goal. How to attain to that? But at our practical level, what Vedanta had discovered, what science is slowly discovering right now, which is called holistic attitude, is that first of all, everything in this universe is interconnected. Vedanta also confirms it. But it doesn't stop there. Interconnectedness means what? There are two things and they are connected. There are two separate things, somehow they are connected. There are hundred things, they are separate, but they are connected. Vedanta doesn't stop there. It goes forward and says there is no connection because connection comes between separate things. Here there is no connection because there is no separateness. Now recall what I told you. That is, differences between two separate species, difference between same species and difference in internal constitution, all these three types of differences are totally eliminated. What remains? You cannot do. What remains, you cannot describe because to describe you must be separate. Description, definition, by definition, definition by definition is limitation. The moment you define something, you are limiting it. Now this whole universe, that means God, has divided himself into three. That is called transmigration, into three. Adhyatmika, Adhibhautika, and Adhidaivika. I will tell you what is the difference. I have not found the exact translations of these three terminologies but I will describe it, what it is. I will describe it in this way. The whole universe, that means God, has divided himself into three. In Ramayana's philosophical language, it is called Jeeva, Jagat, and Ishwara. Ishwara means God. Jeeva means individual soul. Jagat means this world. As though one reality had become a triangle. Ishwara, world, and the individual. I said triangle. Why did I say triangle? Because a triangle is connected. You can name any part of the angle in any way you like. A, B, C. First of all, they are connected. Connected means what? You cannot separate them. The moment you separate them, it loses its triangularity format. In Sanskrit, it is a beautiful word, coined technically. It is called Triputi. Triputi. Triangle. One illustration is, I am seeing you. How many things are there in this language? I, you, and something to connect I and you. I am seeing. I am here, and you are there. But if I am seeing is not there, I will never know you. You will never know me. There must be something which brings a relationship between me and you, and that is called a predicate. I am seeing. I am talking. I am listening. All these things have got three. The knower, the known, and the instrument of. This is called Triputi. So the whole universe, our known universe, is divided into three. God, world, and the individual. Now, interesting. Can a triangle exist without an angle? That means if world is not there, there is no individual, there is no God. If individual is not there, there is no world, there is no God. And if God is not there, nothing will be there. And these three are there. That is our normal experience now, as we stand now. Now, each individual, we have got a body, we have got a mind. And this body is made up of what? Five elements. Space, air, fire, water, earth. Everything that we see, we hear, we taste, we smell, we touch is made up of one. Only these five elements. Now what happens is here is the individual, here is the world, and here is God. What is he? Adi Daivika. Now, God is only one. But, his powers are different. He is named, he is given different names according to the functions that we are doing. God, who makes us able to see, is one God. God, who makes us hear, is one function. God, who makes us taste, is one function. God, who makes us smell, is one function. And God, who makes us touch, experience through touch, is one function of God. How many functions? Five functions. Five elements have got five functions. So what happens? God, in the form of the deity, who makes it possible for us to hear, he is the ruling deity of sounds. There is a ruling deity of sounds. There is a ruling deity of sights. There is a ruling deity of smells. There is a ruling deity of tastes. And there is a ruling deity of touches. Shabda, Spursha, Roopa, Rasa, Gandha. Let me read out. It will be easier for us. The ear, the skin, the eyes, the tongue, and the nose. These are the five instruments of knowledge. Whatever knowledge we derive about the world comes only through these five senses. Of the ear, the presiding deity is called Direction or Dik. Don't worry about these names. There is a deity, who is the presiding deity of this, what you call, the sound. Of the skin, what does the skin represent? Touch. Anywhere you touch, touch at the tip of my finger, back of my head, and the sole of my foot, everywhere you feel, something is telling me, it is hot, it is cold, it is smooth. There is a deity there. And skin, it is the air. Of the eyes, it is the sun. Of the tongue, it is Varuna. Of the nose, it is the Ashwins. These are the technical names. Now what is the point? The point is, wherever there is sound, Dik Devata. Wherever, I will give a better illustration. Probably it is easier. Wherever there is a sight, I have got eyes. This is my Adhyatmika. God in the form of, the individual capacity to see, is called the eye. And God, in the form of illuminating, of the whole world, so that the eye will be able to see, is called God. Devata. Who is the Devata? Surya. Why Surya? Sun. Why Sun? Because without light, you cannot see anything. My eye without light is useless. And light without my is also, completely useless. But, the sunlight, and my eye, are completely useless, if there are no forms in the world, for me to see. I have the eyes, there is light, but there is nothing to see. I have ear, I have the God, in the form of the, and there is nothing to hear. So also, I have got the nose, and I have got the, God is there, but there is nothing to smell. I have got the tongue, which it is, and, there is a Devata, is called Varuna, Devata. Water. Varuna means water. Jala. Jala Devata. Prashana. That's why you know, whenever you think of good, tasty something, what comes out? Water comes. There is no object, to taste. There is no object, to touch. There is no object, to hear. There is no object, to see. So three things must be there, for experience to happen. There must be sense organ, there must be an object, and there must be something, which enables me, to interact. Now we have come to the crux, of what I wanted to discuss. This is the triangle. Adhyatmika means, my particular sense organ. Adhibhautika means, the particular forms, which are existing, in this whole universe. Adhidaivika means, that ruling deity, without whom, this connection could never be. These are all, invariably, inescapably, related, all the time. That means, all of us are connected, with the whole universe. The moment, my eyes are functioning, I am connected, with this entire universe, of colours and forms. The moment, my ear is functioning, the whole universe of sounds, and the presiding deity, I am with. So on, you can extend it, to the other three senses. This is in brief, what I wanted to convey. What is the first point? The whole universe is, absolutely interconnected. The second point is, all this differentiation, is called bondage. The third point is, what is liberation? To feel, that there is, absolutely, no difference at all. And how to attain it? The first step, is to realise, that I am, invariably, connected, through the form of these, sense organs. I am only giving, a part of this knowledge. Not only sense organs, we also have got, organs of action. We also have got a mind, by implication, they are also involved. That means what? The whole universe is, interconnected, through my body, through my mind. Just imagine, if there is nothing, in this universe. You are supposing, on a planet, or on a star. There is no food. There is no light. Can you survive? There is nothing to smell. There is no air. Can you survive? There is nothing to touch. Can you survive? Why are we discussing all this? Because of this aphorism. What is this aphorism? It says, Shrotra Aakashayahus, Sambandha Sanyama, Divyam Shrotra. That means what? If we can concentrate, focus, Sanyama, do Sanyama, on the relationship, between, my ear, and, the Devata, the presiding deity. Because, the relationship, the connection, between these two, produces sound. Experience of sound. What does that mean? That means, you don't need to hear, anybody. Because, God means what? God is of the nature of, or Dik, is the nature of, someone. And, I am focusing on that sound. On that God, who is, of infinite, cosmic, universal sound. Means, every sound, in the universe, is part and parcel of, that universal sound. If I am connected myself, means what? Sanyama means what? I have become, one, with that sound. If I have become one, with that sound, two factors emerge. First factor is, I don't need to hear. Second factor is, I get all the enjoyment of, hearing everything. You know why? The first point, in this discussion is, why do you want the sound? I will give you, small illustration. Without illustration, these are abstract thoughts. See, supposing, a tiger has entered, into this room. I have not seen. You have seen. What do you make? You make a sound. Or the tiger can make a sound. If a tiger enters into this room, and jumps up upon me, what is the sound I make? Hi Ram. What is the point of the sound? What do you want to tell me? This is a meaning. What is that meaning? Be careful. Danger is here. What is this? Fire alarm? It is a sound. So what does it convey to me? It conveys a meaning. Either good or bad. Conveys a meaning. Because it conveys a meaning, because I have no way, of getting that knowledge, excepting through that, individual conveying of, somebody else conveying to me, that there is a danger, or it could be anything. A friend has come. Thakur has come. Whatever it is, either happy event, unhappy event, I need that knowledge. And I am not capable of, intuiting that knowledge. But if a yogi makes Sanyama, he doesn't even need this, because he has the knowledge. So even before the tiger, starts from its place, to gobble me up, I have the knowledge. The tiger is coming and doing it. Ramakrishna's life you will see. Holy Mother's life, I am telling you something, you know. She is sitting at Jairambati. One day, at evening time, she was sitting, on the porch, and dressing vegetables. A devotee was going towards Jairambati. Just outside the village, 2-3 miles away, he was telling, Ma, I want to eat pitha. It is a kind of sweet. I want to eat. Mother was telling, my son is coming. He expressed a desire, let us prepare. By the time he reached, pitha was ready. Baba, it is ready. It is hot. You have it. Now, how did Mother come to know? You see, the point I am making, he made that sound, because he wanted to convey something. There was no need. In the mind itself, Ma, I just want to eat. If he had thought about it, do you think she would not know? There is no need for making any sound. When a yogi obtains that kind of, he reaches that kind of spiritual development, control over his mind, he obtains a special power called intuition. When intuition, what is intuition? I understand whatever I need to understand, without the aid of any of these instruments, either external or internal. That is the whole point. In that case, what happens? All the enjoyments of the world become mine. Do you think that a yogi is craving to get... Only if he eats a sweet, he will be happy. In fact, if he does not eat a sweet, he will be happy. For most of us, if we do not eat sweets, we are happy, the doctors are happy. The only people who are not happy are the pharmacists and the drug manufacturers. They are not happy because their business will collapse. The whole point I want to... We are all interconnected. The whole universe, cosmos is interconnected. And this whole cosmos is divided into three. Ishwara, individual, and the world. Triangle. What is bondage? To feel we are not connected. What is liberation? To feel we are connected. This is the lower step, not the higher step. The higher step is no, we are not connected. There is no we. There is only I. That is called liberation. But we are talking, since we are talking about powers, that is why the discussion came. So why I wanted to discuss this? These powers are nothing. Why are they nothing? And why are they not desirable? Two reasons. One reason is why do I want the power to eat? What do I get by eating something? As an example, I will be happy. If I am happy, then why do I need to eat? This is the first point. A yogi can be happy because he has become, instead of trying to get happiness, all these are methods of getting happiness indirectly through an object. Here the yogi himself has become happy. I am a happy person. He doesn't need anything. That is the first point. And the second point is that whenever a person gets this kind of power, special power, it is very likely that his egotism will grow. And egotism means trouble, bondage. The third point is when egotism grows and only in realized souls it won't grow, but in non-realized souls there is a danger. When the egotism grows, then it is likely to do something, some harm, some evil action, and thereby he not only loses that power, he also falls down. That is why Patanjali warns, Shri Ram Krishna warns, Swamiji warns, we already discussed about that point in our past class. The essence of what we discussed so far is based upon this 41st aphorism is that not only the power of hearing, the power of seeing, the power of smelling, the power of tasting, the power of touching, anywhere in this cosmos, not only in this visible world, in heavens, anywhere else, you go, a yogi can enjoy that. But this is, according to Vedanta, this is absolute bunk. When a yogi is getting so much more happiness by thinking, contemplating on God, why does he want all these things? He doesn't need. He wants things because we have not found a way for happiness excepting through possessing things and trying to do something with it. A funny point also, I want to take this class, I will devote only to that. You know, when a man says, I want a Rolls Royce car. If a man gets a Rolls Royce, the first thing that happens is fear. Maybe somebody will steal it. Maybe somebody will scratch it. The second point is, who is a slave to whom? Is the car a slave to man? Or is the man a slave to the car? From morning till evening, what is he going to do? Scrubbing, cleaning, polishing and all those things he will be going on doing. And then, insurance is there. And then, if the costlier the car, the costlier also will be the repair. There also, if a cat is there, he will spread another carpet so that the seat will not be spoiled. Even from our ordinary experience, we are so much slavish to our homes, to our dresses, to all those. When a person gets extraordinary powers, do you think he will become a master? Or he remains a slave? But you see, you see, we are all eager. When you get somebody, like Sathya Sai Baba has come, he can produce. And I am trying to hold a class here. How many people do I get? Now you have no choice, that's why you have come and sit. Not only hearing, hearing anything, any talk, any sound, anywhere. Not only the yogi can hear sound, but he can also understand. Because we can also hear many things, but we cannot understand. Can you understand what your dog is trying to tell you? You can never understand. What your cow is trying to tell you? What the mosquito is trying to tell you? Comes near the ear and makes a humming noise, Omkara, Anahata Dhoni. What is it telling? Baba, you are a sadhu, extend your hand a little bit. What do we do? We withdraw. So, not only hearing, hearing, tasting, everything, all powers, because we become one with them. That is the whole point. When we become one with the whole universe, then will there be a universe? When we become the universe, is there any separate object called universe? When I am not there, when universe is not there, who remains? Only God remains. That is called liberation. This is what I want to tell you. Today's class is such a very important class. So, I will close it here. Om Shanti Shanti Shanti.