Bhagavad Gita Ch15 part 05 on 17 July 2021

Full Transcript(Not Corrected)

OM VASUTE VASUTAM DEVAM KAMSA CHANURA MARDANAM DEVAKI PARAMANANDAM KRISHNAM VANDE JAGAD GURUM SARVO PANISHADHO GHAVO DOGDHA KOPALANANDANA PARTHO VATSHA SUTHIR BHOKTA DUGDHAM GITA AMRITAM MAHAT MOOKAM KAROTI VACHALAM PANGUM LANGAYATE GIRIM YAT KRIPA TAMAHAM VANDE PARAMANANDA MAHADHAVAM We are studying the 15th chapter of the Bhagavad Gita. The root cause of this entire world is the Divine Lord Himself. That's what Swami Vivekananda said. Each soul is potentially divine. This world is created so that we can slowly unfold our divinity, manifest more and more divinity. And that is how we overcome everything. That is how we overcome or we transcend our limitations. What is the world? That which makes us feel we are limited individuals and that makes us restless albeit unconsciously. We are trying to overcome every limitation of time, space and causation and that is called evolution. And first the evolution will be biological, then intellectual in the form of understanding, then moral in the form of expanding our identity and finally to feel I am all, I am everything. And with regard to that, the Divine Lord is trying to give us the knowledge of what is limited, what we popularly call as the world. And He compared it to a huge tree. We have seen more than 8 or 9 resemblances for the sake of understanding that this tree of the world Samsara and a huge tree called people tree Ashwathavriksha which is very sacred in Hinduism and just as a huge tree when it grows so huge, tangled and even the root is so deeply gone, it's very difficult to know where it begins, where it starts and where it ends, what is the middle etc. Only for the sake of comparison, ultimately we can find these details of any huge thing given some time and right equipment. But with regard to this world, we can never find. Two reasons is the world is nothing but Brahman manifesting in the form of the world and that manifestation is through the prism of our mind which constitutes time, space and causation. Therefore, in this third verse of the 15th chapter called Purushottama Yoga, the Lord so beautifully says, नरूपं अस्ययिः तथा उपलभ्यते न अन्तः नच आधिः नच संप्रतिष्ठ अश्वत्थमेनम् सुविरोधमूलम् असंगशस्त्रेन धृदेन चित्व So this tree called the Samsara, though appears very huge, but it can be destroyed, uprooted. That means the limitations can be removed. What are the limitations? The body and our mind, both can be removed. And what is the means? That's what we are going to explore in our next future shlokas. But the point here is that this Samsara Vriksha is the world of Samsara and we are given this for two reasons. To understand that truly we are not limited, but we seem to be limited. There is a vast difference between being limited and seem to be limited. If our nature is truly limited, no amount of knowledge will make us unlimited. It's impossible. But if we only are cherishing, entertaining this delusion that I am the body, I am the mind, so every object is separate from me. I am separate from every object and I am separate by the reason of time, space and causation. If once that intellectual understanding comes, if it is nourished by the waters of faith, then through discrimination we wake up. It leads gradually to giving up our identification with the body-mind and giving up identification with the body-mind is equivalent to giving up identification with the world. As I mentioned, whether we are in the waking state or dream state or deep sleep state, it's all the states of, three states of our mind only and what experiences we have in our mind and sometimes the mind is compared to a mirror and as if there is something outside. But truly speaking, the world doesn't exist. Two reasons why very difficult to understand the beginning or end or middle of either the world or the world of transmigration. One is because of Maya. Maya means mind. Mind means time-space causation. Time-space causation means limitation. So through a limited instrument, even the unlimited appears only as limited. This is the first elementary explanation. But when we develop nature sufficiently, the same scripture slowly leads us. Really speaking, the world is nothing but God with names and forms. That is the second evolution. But the last evolution is there is no I, there is no world, there is no separate God, God, me and the world. Adhyatmika, Adhibhautika, Adhidaivika. All the three consist of only the Divine Lord, Brahman. Because of the influence of the limiting instrument, we seem to be thinking of God that in the form of different qualities, different sizes, shapes, colors, that is called limitation. Time-space causation is the most beautiful expression to understand this limitation. But the whole purpose of life, willy-nilly, consciously or unconsciously, it is taking us to that highest goal. Once we understand that there is nobody outside me, separate from me, then what is called our attachments will fall off. Attachments, which means likes and dislikes, pleasure and pain, running towards and running away from, all these effects are only because of our understanding that I am different, everything else is different, I want to preserve myself. The external world is impinging upon me in the form of limiting me even more. That is what we call birth, growth, old age, decay, disease and death. Willy-nilly, the whole scale of evolution, which I compare to an escalator, is to take us out. This is what the Lord is telling. Swirodham Olam, deeply rooted, means how many lives we have been developing this Samskara. Even as I am speaking, how many of you are listening? And all of you listen, same words, but understanding becomes different. Some understand much better than the others, but that all depends upon our intellectual growth. Again, that is called evolutionary escalator. Then he says, what is the purpose of this chapter? To aid us that however huge it may appear, however deluded we may be, there is a way to completely uproot it and know who we really are. And until we uproot, there is no way for us to know. Shraddham Enam, that which is ever-changing, that is the meaning of a Shraddha. Swirodham, deeply rooted, difficult, but not impossible, to destroy it. Chitva, it should be completely destroyed. Tremendous effort is necessary. What is the instrument? Only one instrument. Asanga, detachment. What is detachment? It is not indifference. It is not heartlessness. It is not stoniness. It means complete identity. I am you, my beloved. I am thee, my friend. I am thee, my enemy. There is no friend. There is no enemy. There is no lover. There is no loved. There is no individual. There is no universal. There is no bound. There is no liberated. All are nothing but only one divine reality, like kaleidoscope. It changes its view because of the kaleidoscope. Remove the kaleidoscope and look directly Pratyaksha and you will know what we are talking about it. Okay. Slowly, we have to develop this weapon, the only weapon. Whatever spiritual qualities we develop, only for this purpose. Remember, when Tothapuri commanded Sri Ramakrishna, remove every thought from your mind, Sri Ramakrishna said, I can easily remove every thought excepting that of my divine mother, my blissful divine mother and Tothapuri did not understand. He said, what you cannot, you will because you are in the hands of the right order and he found out very interesting incident. We have to meditate upon it. A very broken but very sharp piece of glass and pierced the forehead a little bit. Meditate upon this pain and pain is the counterpart of pleasure and then Sri Ramakrishna's description was slightly different. As soon as my blissful divine mother appeared, I took up the sword of discrimination. What is the discrimination? Oh mother, I am enjoying your thought but after all you are a thought. I want to go beyond the thought. Going beyond the mind means the seer and the seen, the experiencer and the experienced, the witness and the witnessed, both become merged in their original nature and that is called detachment, truly speaking. For that at the beginning, we have to slowly remove ourselves away from what we deeply like or dislike. Taking up this weapon, what should one do? And here is a most marvellous shloka, says O Jeeva, O individual soul. It is possible to develop certain spiritual qualities but that is also by the grace of God. But if you want to know who you are, a two-fold process is indicated here. The first is to make our instrument fit by developing qualities like forbearance etc. but that is not the real purpose. I will give an illustration, classical illustration. A man is walking in semi-darkness. He sees a snake and for him the snake is the only reality and he was frightened, effect of the misunderstanding, delusion. He was shouting and then somebody brings light, throws it. The bringing of the light can be compared to this first part, acquiring the instrument but once the light is shown on our delusion, in this case, this is the dangerous snake, then you don't need to kill the snake. You don't need to do what? Nothing. The light itself will destroy automatically the darkness of delusion and what remains is Swaroopa. Only one thing is there and it was there before. It is there even while I am perceiving the snake and even after light is brought, it is only the rope. That is the reality but the snake is not outside. The snake is my thought to what I experienced, experience of the rope. How can that light be brought? Because even if light is brought, if a person is terribly frightened, he still continues even in the bright light, only that dangerous thing but slowly the other person, in this case, the guru, he removes that fear. As soon as the mind becomes okay, then the divine lord, everything is the grace of the divine lord. One must take refuge in him. Oh divine, divinity, please bring the light and the lord brings it in the form of faith in the scriptures first, faith in a right teacher, then surrender to that teacher. Surrendering to the teacher is equivalent to surrendering to the divine mother. Such a person, he will be able to completely destroy by the grace of the lord. So the illustration is given, get somehow a bright light and in the light, one will be able to get rid of our delusion and as soon as, delusion means misunderstanding, wrong understanding, as soon as the wrong understanding disappears, the effects of the wrong understanding will also disappear. In this case, it is I am the body, I am the mind, I am a limited being, I have gone through so many births, I am going to go through so many births, nothing will be there. tam eva chaadhyam purusham prapadye yatha pravruthi prasrutha purani means from whom this entire universe has originated, is being sustained and is inevitably being attracted so that to go back to the source. Everything moves in a circle. The sun rises, gives light, sets in the evening and again next morning rises. There is rain, rain water falls on the earth and it joins the, slowly all waters join and becomes a river and join the sea and from the sea again water is lifted. Similarly, birth and death, happiness and unhappiness, everything moves in an unending circle. That is the meaning of circle, unending. Where is the beginning? Everywhere. Where is the end? Everywhere. At the same time, there is no beginning, there is no end. This marvellous knowledge has been called rhythm by our ancient sages and the English word rhythm comes only from this. A rhythm is an unending circle but it facilitates whether you walk, you exercise, you do anything. Rhythmatically you do. Then the strain will be less, the suffering will be less, everything will be less. It has a deep significance. Perhaps when the time comes, we will talk about it. But take refuge. That's what we discussed in our last class also. Then how to really develop that Sharanagati, complete self-surrender? What does it mean? It means we have to make our mind crystal clear, pure and for that four things we need to do. First of all, we need to do Upasana. When we do Upasana, four things happen. The mind becomes pure and pure mind is able to reflect the divine light. The mind becomes also slowly expanding. I am not merely an Indian. I am not merely a person speaking a particular language, following a particular religion, following certain particular tradition. I am part of the human being. I am an Indian. I am a citizen of the world. I am a citizen of the entire cosmos which includes everything. The living, the non-living. First the living, then the non-living. I am everything. This is called the development of spiritual qualities and the development of these spiritual qualities also come only because of the grace of the divine Lord. But the grace of the divine Lord is possible to come to us in the form of reflection where? In the mind. The mind has to be purged or rubbed of all the dirty spots that are covering it, making it difficult for it to reflect the light that is coming everywhere, from everywhere. So he says, we have seen that such people require six disciplines. Beautifully expressed verse. The last sentence says, such people who are endowed by the grace of God and self-effort through with these six spiritual qualities, before they acquire these qualities, they were called mudha, idiots, deluded people, people with very wrong understanding. But the same person, otherwise, these are called otherwise persons. But with these qualities, with the development of all these qualities, here an important point we have to notice, it is not that first hundred percent we develop all these qualities and then only we become otherwise people. No. As soon as slight cleanliness, cleaning of the one corner of the mirror takes place, the light shows the surrounding dirt, darkness, covering, etc. And what little we see dirt, darkness, try to remove it and in its turn, it brings in a little more light. With that we see a little better. And with that we remove a little more dirt. This is how complimentary way the God's grace makes us put forth effort. Effort cleanses our mind and mind reflects God's grace. What is God's grace? Knowledge. That's why it is called light. So, six qualities and those who acquire these six qualities and all the qualities, good qualities come in a gang. That's what we discussed earlier classes. The moment sincerely we try, anybody tries to practice one single spiritual quality, automatically he is giving access to all the other spiritual qualities because they support each other and so also the opposite qualities, all of them become less and less and this was what Sri Ramakrishna was trying to express so beautifully. As a man moves forward towards the east, you don't need to tell to the west go back. To that extent, if I am moving one foot towards the east, I have already moved away one foot from the west. So, all the impurities also become less and less. So, very briefly, mana and moha. Free from pride and delusion, having conquered the evil of attachment, ever devoted to the Supreme Self, with desires completely stilled, liberated from the pairs of opposites known as pleasure and pain, then man becomes undeluded and such people reach that immutable goal. So, every true spiritual person is called a yogi, is called a sanyasi. So, first thing is mana, pride. What is the pride? Something very important here. What is the difference between pride and arrogance? Mada. Ahankara and Mada. Pride is a person has definitely a great quality, maybe a great singer, speaker, writer or administrator, whatever. He has a definite God's grace in the form of that quality but the point is he thinks that it is me who has acquired, who has this. God has nothing to do. So, this is called pride. How can we get rid of pride? We have seen in the 10th chapter the Lord says whatever special power is expressed in anybody that really belongs to me. yad yad vibhuti mat sattvam srimad urjyata mayova tattva deva abhagachyatvam mama tejo amsa sambhavam Wherever you see a person can sing very nicely, nicely. That quality is manifesting and that is my quality, my power, my divinity. So, there is no point. This is how we can slowly get rid of our pride. But there is another thing. If there is a good singer, there is a better singer. There is a better singer, there is a best singer. So also, whether a man is rich, man is very great in sports, man is great in anything, okay, how many greater people who are not there in this world, how many greater, greatest people will not be coming in the future in comparison with them? It is nothing. I know quite a number of people who are excellent singers. I don't know whatever reason but somehow they lost their voice and all the depression has set in. One very wonderful singer in South India, after several years, he, by God's grace, he recovered his voice and now he feels so grateful to God. He has become much more of a devotee but I have seen some people, they have never recovered. Maybe whatever his prarabdha or fate is there, I don't know but these are the two points to help us slowly overcome pride. Whatever quality, good thing I have belongs to God. My dhanu, mana, dhana, my body, my mind and all that I have belongs to God. Second is there is no need to be proud because there are so many people who are so excellent in every department of life. If we can remember these points, it can really help us. So, nirmohaha. The second is nirmohaha, mana and moha. What is moha? Delusion. What is delusion? Wrong understanding either partially or completely. If the person is rajasic, then his misunderstanding will be partial. Half right, half wrong. But if the person is tamasic, then he understands completely what is right as wrong, what is wrong as right. Slowly everybody, anybody can through prayer, spiritual qualities, obedience, humility, shraddha, one can definitely get rid of all these things. So, this is how the discrimination will come. Scriptural teachings guide us. And then finally vastu avastu, what is right, what is wrong, what is right knowledge, what is wrong knowledge, etc. So, then jitasanga dosha. One should conquer the evils that arise from attachment. The whole world, I should say, whether it is identity, love of what we call one's own country, one's own language, one's own religion, one's own gender, one's own profession. In the past, all these things are compared to what we call guilds. That is blacksmith guild, goldsmith guild and like that in India, it came in the form of castes, etc. And that led to terrible evil but we have to be careful. It is possible to get rid of them. So, sangha means emotional slavery. The fact remains. Here is I am a rich man. Naturally, I am attached to my possessions. Where is the problem? Fact is a fact. Yes, I have tremendous amount of wealth but emotionally if I lose, I become unhappy. If I get more, then I try to become happy. It is an emotional response. So, if we can slowly understand the truth, we can also get rid of it. This detachment from emotional action and reaction is called control of this, this attaining detachment. Slowly getting rid of attachment is nothing but you can be the greatest king but if you do not have attachment, then you are not caught. A great story, the prince of Mithila, one day his guru created an illusion. This prince's palace was burning in which most precious things of that prince were stored but he went on looking indifferently. When asked, why are you not running to save at least some things, he said, in this burning city of Mithila and the palace, I have nothing to call my own. How great a person he was! He was called Videha Janaka. Body was there but he who never identifies with the body and says, I am the body, such a Videha Deha Videha Vigata Dehatma Buddhi he was called Janaka. Sangha means emotional slavery. Then we have Jita Kamaha we have to slowly reduce Kama Kama means desire. How do we do that? Many people understand I must stop eating, I must stop seeing etc. But Patanjali comes to our rescue and then he gives that develop the opposite qualities. What does it mean? If I am very fond of worldly music, let me turn that same love of music into love of spiritual music, love of spiritual movies, love of spiritual books, love of spiritual people, love of spiritual places, love of spiritual great saints, sages. Retain all the old habits but now sublimate them towards spirituality and this is called freedom from desires and as usual always we have to add that bracket in the note in the bracket that very slowly. Now it is not achieved in one life and it may take many many lives but that is the way. One who turned away from all his old desires in the form of sublimating them turning them towards higher life and then you know in everybody's life there would be ups and downs. Of course old age people understand it better the youth is gone and so fast and we do not even before we can even take notice of it life has has brought us to the state of doddering, tottering, pottering whatever you call it. When in America they don't want to accept it. They call them senior citizen. Sir, they are addressed. The first thing we have to do is stop giving euphemism and then say say a spade is a spade. Yes, I am an old man. I cannot enjoy. My body is shaking. My teeth are gone. That is what old age is. I accept it happily. Last class I told you as Zen Master said the cause of my constant unvarying happiness is I accept winter as winter summer as summer. So here is a beautiful Sanskrit verse which says avasyam bhavib bhavanam pratikaro bhavedyati tato dukkhatare na liperan nalaha ramaha yudhishthira Very famous great people kings nala king nala He was the husband of Ramayanthi ramaha We know in the Ramayana is Sri Rama Dasaratha's son Yudhishthira the eldest of the Pancha Pandavas avasyam bhavib bhavanam Whatever is to happen that is going to take place. This is not philosophy. This is not scriptural teaching even though it is scriptural teaching it's pure fact of life. Next second whatever is going to happen nobody knows. There may be earthquake there may be revolution there may be somebody shot to death by tomorrow how many people will be dead in how many different ways. There is no nobody who can know accepting God. So what is it? I will try to lead my life to the best of my ability but whatever happens it is in the hands of God. I accept whatever happens. I may be unhappy but I accept it. I may be happy but I won't be overwhelmed. That emotional freedom that is one of the greatest spiritual qualities. avasyam bhavib bhavanam Whatever happens let it happen. It is going to happen not in my hands. What can I do? Accept it. pratikaro bhaved yadit Supposing somebody foolish persons may think maybe there is a remedy there may be there is a way out of to prevent what is going to happen. If that could if such a remedy is available These people whom we are going to quote in the fourth line they would never have gone through so much of suffering. Who are they? Nala had undergone tremendous suffering. Rama had undergone tremendous suffering. Yudhishthira had undergone tremendous suffering. All of them accepted gracefully and we all will be made to be gracefully graceful accept graceful and we accept it. Perhaps you will enjoy a small joke. There were two people who were walking in a lonely place. Suddenly a mad bull started running to gore them. They started running but they understood there was no way to escape. One of them said quick say a prayer. The other fellow said I never prayed in my life. Only childhood I did because he was the son of a pastor. Then this a friend who was complete disbeliever non-believer he said quick at least say what you remember and this fellow he was accustomed to say grace before food. He said Oh Lord we are extremely grateful for what we are about to receive. So at least let us say Oh Lord we are extremely graceful for what we are about to receive. If anybody can develop these qualities so what will happen to him? Nirmana Moha free from pride and delusion. Jatasanda Doshaha freed from the slavery of emotional upsetting. Adhyatma Nitya continuously taking the teaching of the Guru teacher with complete faith in him and in his scriptures and steadfastly practicing. Vinivruta Kamaha and slowly sublimating all the desires to which we were in the past deeply attached. Dvandvair Vimukthaha thus forbearing the realities happiness and unhappiness heat and cold life and death and honor and dishonor losing and gaining etc. Sukha, Dukha, Sangnai What are the realities? Sometimes we are happy sometimes we are unhappy. It is inevitable like waves. A wave will come and will remain for a short time and again subsides to give way to another wave. Continuously we are being buffeted by the waves of this happiness, pleasure and pain and we have to develop a certain emotional freedom from them. Sukha comes, welcome. Dukha comes, welcome. That's fine. Such people what do they become? Amudaha freedom from delusion. That means they become rich with the endowment of true knowledge. Then what does this true knowledge do? Padam Avyayam Tat Gachchante They attain to that imperishable eternal immortal nature which is their true nature. They are not going to gain something new but there are two types of Prapti. Praapya Praapti Apraapya Praapti Praapya Praapti Apraapya Praapti Apraapya Praapti means I don't have something. I will have to go and get it and when I succeed in getting what I wanted as if I got something great. This is one and in this world that is the truth. I don't have a house. After hard work perhaps I got a house. I got a husband. I got a wife. I got children. I got a wonderful job. I got a wonderful place and I got a very good friend. Everything is called Apraapya Praapti. What is Praapya Praapti? You already have it. You have kept somewhere very securely what is called your sewing needle and you know that it is there but for some time you were searching for it because you forgot where you kept. It could be a book. It could be your specs. It could be your keys. It could be anything in this world. This is you already have it but at this moment your memory is not working properly and after some gauding joding etc. somebody will give a small electric shock etc. or somebody talks something irrelevant suddenly that connects us to the place where we have kept it and we run there and get what we already have. So what is the scripture telling? That you are not going to get something new. This is a great spiritual law that whatever you are not you are not going to retain it even if you get it but whatever you are you are never going to never ever going to lose it even if you forget for a long long time. This is called Praapya Praapti whatever you are. That is what the scripture is telling in this connection that you are divine you are Brahman you are God you are everything but you have forgotten but by the practice acquisition of these qualities by the grace of practicing spiritual disciplines slowly I am going to get rid of the delusion that I am not this and then realize I am this. In another way beautiful analogy is given you put on a hundred dresses upon you and look at yourself in your mirror and you identify yourself with that dress. So we have five dresses according to Vedanta this body external gross body then a little subtler prana body a still subtler thought body a still subtler knowledge body and still the subtlest which is called the blissful shith but I am neither of these but slowly as I practice spiritual disciplines I go deeper and deeper into them first I am identifying with the gross body then I will identify with universal gross body so also I will identify next with my individual prana then with the universal prana with the individual mind then with the universal mind then with the individual knowledge then with universal knowledge this is called universal will of Ishwara or God and then finally with the individual bliss and finally the collective universal bliss called Ishwara and then I wake up and say I am everything I am sat I am chit I am ananda this is the goal these people will attain what is the nature of that goal? many times we come across all this is what is called repetition repetition is good in the spiritual life japa is nothing but repetition to remind us ourselves of God so that we can never forget Him in the sixth Trishloka this is being described Krishna is telling that is my supreme abode very wonderful word Krishna are you telling that you are Brahman? if we think Krishna is an individual then He is not talking about Brahman but if we think Krishna is Brahman or Brahman in the form of Krishna is telling me this because I don't have the capacity to experience Brahman I can only see Brahman in the form of my teacher and so this is what Krishna is is telling mama paramam dhamam I have two forms the formless form and the form with all forms names qualities etc. this was what Sri Ramakrishna was telling God is with form God is without form both fall under the worldly knowledge and God is beyond both form and formlessness so the Lord is beautifully describing that state which these wise people attain when they know who they are and that is my abode that means what? they attain me what does that mean? that I am Brahman they are also Brahman there are no two Brahmans one Brahman is not going to attain another Brahman simply the individuality is thrown off the mask is thrown off the covering is thrown off and as soon as individuality is thrown off we don't need nobody need to do anything he understands immediately there is only pure indivisible Brahman you can't say I am Brahman you are Brahman you can only say you won't even say to whom are you going to say simply for our understanding these words are used I I am Brahman that is my state and every wise person spiritual person is going to attain to it and what is the usefulness of it? yad gatva pani vartante reaching which? attaining which? knowing which? realizing which? such people that is the end of their last life and they need not return to this wretched a foul some an undesirable body and mind even to know body and mind you don't wash yourself or you don't live with somebody who doesn't wash not for many days even two days then you cannot stand the smell of such person you cannot even stand even your own smell such is the condition of the body and there are so many filthy things in the mind filthy thoughts glorifying them as most civilized form of living in this world this is being injected into our brains in the form of stories in the form of movies in the form of advertisements in the form of dressing in the form of everywhere that is called Maya a spiritual person has to be acutely discriminative careful that he doesn't fall into the trap I am not saying that they should rebel and wear cow penum lion cloth and move about what I am saying is do not draw the attention of other people dress like them behave like them talk to them but inside you know I have nothing to do with all these things I belong to the divine I am divine etc. that is my supreme goal and reaching which this is the benefit that is the end of all suffering I will be forever immortal all-knowing and ever blissful infinitely eternally blissful how to describe it and that is being said in the Bhagavad Gita borrowing from both Munnaka Upanishad Kato Upanishad many other Upanishads what is it? there the sun cannot illumine Brahman the moon much less cannot illumine Brahman and of course the normal fire can never illumine that Brahman so what is what is the sun standing for? it stands for light it stands also for heat light as well as heat so we are living in Varanasi we know what is the power of the sun and you also know on a cool day cold day when the sun is brightly shining what do people do? they all take off their cloths and then sunbathe what does it mean? they want to be identified with the sun with the heat etc. now the point is the sun is a representation of light and the moon also is nothing but the sunlight reflected on a small planet a small chunk of a planet and what is this fire? fire is the that aspect of Surya in the form of dry fuel etc. heat so both these are very necessary for survival now what does the light do? you are in dark room and there are many things you want to have catch hold of something and you don't know suppose there are many delicate things are there you can upset them you can destroy very valuable antics so you just stand there petrified suddenly light comes what does the light do? it doesn't it first reveals itself oh there is light and then what do you do? you can see it illumines illumines means what? it gives you knowledge what is the function of light? giving knowledge what type of knowledge? right knowledge what does semi-darkness do? semi-knowledge and semi-dark knowledge partial knowledge incomplete knowledge is the root cause of all problems Vedanta has gone too deep into them so this is called Adhyasa Adhyasa means superimposition and there is a very wonderful type of superimposition this is called Shobhana Adhyasa that is terrible mistakes we commit by cherishing a particularly wrong idea as the most right idea for example a young man is not happy and all the worldly people they give worldly wisdom they are what is called overflowing with worldly wisdom so get this young man married all his problems will be solved marriage solves all problems this is called Shobhana Adhyasa a mistaken idea that this is if this idea is put into practice it will solve all problems another idea is a young man is after a celebrity woman is if I can get this woman then all my problems will be solved I will be happy forever the only joke I will share with you a married there was a married couple for 25 years and they seemed to be quite happy with their marriage life so a journalist went there and said that after marriage are you very happy and the man happened to be a British citizen very subtle humor so he looked at his wife and he said we were very happy for 25 years then we met and the journalist understood what he meant what am I trying to tell you if I have money all my life will be very happy because it will solve all problems if I obtain this desire if I have this house if I have this job if I have this relationship all my problems will be solved stupid people do not understand all problems start only with this kind of idea so is there any way to get rid of the problems yes what is it you get out of your mind do not identify with body and mind that is the only way anyway coming back to our our topic that the sun cannot illumine knowledge similarly the moon cannot illumine that eternal knowledge the fire cannot illumine that eternal knowledge what am I talking about I am talking about here instead of saying knowledge I should have said consciousness there is a sun what is it that illumines the sun my consciousness if I am asleep I will not know there is a sun there is a moon there is fire and somebody is there with a big axe to split me into small parts blissfully unhappy so what is the root of both happiness and unhappiness awareness right awareness is happiness wrong awareness is called unhappiness so I am by nature pure consciousness what can illumine your consciousness pure consciousness illumines the sun the moon the stars the five elements everything that I experience that is what my body my mind this is what psychologists do what do they do they have that knowledge how to be aware of various nuances of the patient's usage of the words and the pattern of thinking and through that they slowly try to understand the root cause of the problem but if the psychologist himself doesn't have that awareness then he is a he is a damn failure so also the whole world is illumined in the waking state a dream state in the dreamless state as well but we have to be very clear it is me I am the consciousness I am not the body which is making aware of the consciousness I am the consciousness which make is making me aware I am consciousness and I am aware of the body aware of the mind which means I am aware of the entire world such wonderful meaning is compressed zipped into this beautiful one line of this 16 letters of this 6th shloka there means that Parabrahman in that state Surya Natad Bhasayate the sun cannot reveal it neither the moon nor the fire that means nothing in this world can illumine that one in on the other hand it is that consciousness in the form of awareness which is illumining every part I am awake I am conscious and this is a state that is called waking state I am aware that I am making my own world in the form of dream and that is called my consciousness is aware it is creating in the whole world my world not your world in the form of my whole dream world and when I am in deep sleep I am illumining that I am having no special object I am alone that's why I am so happy Niti Agbai Bhayam Bhavati it is fear comes from the second but I am fearless because who is there to harm me to hurt me to kill me or even to do good to me only a second can do but here there is no second so if I am unhappy who is responsible? I am responsible if I am happy who is responsible? I am responsible if I am worldly who is responsible? me if I want to be spiritual whose responsibility is that? me therefore take the good right teachings with complete faith if I follow these teachings I am going to attain to that highest state so who am I? I am that pure consciousness which illuminates the sun the moon the fire which means illuminates the body illuminates the mind illuminates the whole world and that is my highest state as pure consciousness and once a person understands I am that Shuddha Nitya Buddha Mukta Chaitanya then he will never again fall into this dirty trap of the world and this most marvellous squeezing of the essence of the Upanishads remember Gita is nothing but pure Upanishads this is most marvellous thing tomorrow we will continue from here then what happens? what is the nature of the Jeeva? why is that? if my nature is pure consciousness I only identify myself with this individuality and if the individual is also a part of that consciousness these are the special subjects reinforcing what we call the theory of rebirth the theory of birth in the future and our own real nature and how to attain our real nature these 15 chapters I mentioned the most wonderful chapter we will talk about it tomorrow Om Vasudevasutam Devam Kamsa Chanuram Arthanam Devaki Paramanandam Krishnam Vande Jagadgurum May Ramakrishna Holy Mother and Swami Vekananda bless us all with Bhakti Jai Ramakrishna