Hinduism 26

Transcript (Not Corrected)

Opening Prayer

ॐ सह नाववतु ।

सह नौ भुनक्तु ।

सह वीर्यं करवावहै ।

तेजस्वि नावधीतमस्तु ।

मा विद्विषावहै ।

ॐ शान्तिः शान्तिः शान्तिः ।

हरिः ॐ ।

Transliteration (IAST):

Om Saha Nāvavatu

Saha Nau Bhunaktu

Saha Vīryaṃ Karavāvahai

Tejasvi Nāvadhītamastu

Mā Vidviṣāvahai

Om Śāntiḥ Śāntiḥ Śāntiḥ

Hariḥ Om

Translation:

Om, may Brahman protect us both.

May Brahman bestow upon us both the fruit of knowledge.

May we both obtain the energy to acquire knowledge.

May what we both study reveal the truth.

May we cherish no ill feeling toward each other.

Om, peace, peace, peace be unto all.

Hinduism: The Path to Liberation

The First Pillar: Mukti (Liberation)

So the first pillar of Hinduism is Mukti or liberation. Now that very word indicates liberation means we are bound. Is it a statement of fact? Yes. Because from birth to death, that's what we are trying to do.

The whole of science, technology, or any other field has only one aim, which is how to transcend our limitations—bodily limitations. The whole of technology is nothing but an expansion of bodily organs. Telescopes, microscopes, and all those things are nothing but extensions of our sense organs. Why do we need that? Because we would like to expand, go beyond our limitations.

Then there are mental limitations. We want to be happy. We want to be less suffering. So how to do? The whole psychological knowledge is supposed to cure this problem. But really it doesn't, because, as I mentioned in my last class, Western psychology is severely limited. It doesn't take into consideration past births. Every child is not born exactly with the same kind of mental constitution. Then there are so many differences.

By very birth, is it not injustice? One child is born in a rich family, another child in a poor family. For Vedānta, the explanation is it lies in the past birth. Whatever it be—whether poor or rich, suffering or enjoying—it doesn't matter.

The Universal Struggle Against Limitation

Suppose there is a rich man who has all wealth, all opportunities. By that fact, is he free? Does he sit back? Does he not struggle? He has to struggle. Why? Because however much we expand our limitations, a limitation is a limitation. This tremendous fact: that existence itself is a limitation. That is why we use the word saṁsāra. You are in the saṁsāra (some sorrow) ; you want to be in paradise. You want to be without sorrow, and you want to be joyful. Is it possible? No. But can you keep quiet? No. Because it is the very nature of the soul to get it.

Swami Vivekananda's Teaching

Swami Vivekananda, as I mentioned and as you know well, had summarized the whole of Vedānta in the most succinct type of form. What is it? Each soul is potentially divine. This divinity manifests both through the body and also through the mind.

Not only that—we are likely to forget one very important fact: that we cannot really feel we are the divine until we transcend the limitations of both the body and the mind. And we cannot transcend the limitations of body and mind until we fully manifest divinity through the body and mind.

I repeat: we cannot transcend the limitations of the body and mind until we really use the body and mind to manifest this divinity fully.

Manifesting Divinity Through Body and Mind

What does this statement mean? What does it mean to say we have to manifest divinity through the body? What is the first thought or answer that comes to your mind? What is divinity of the body? Good health, health and strength. Externally speaking, environment.

That is why the first part of the Vedas tell us how to manifest divinity through the body and the mind. The first part of the Vedas is concerned only with one thing. What is that? It is called Dharma Kāṇḍa—the portion dealing with how to become dhārmic.

The Four Puruṣārthas

What are those four supreme values according to Hinduism? Dharma, artha, kāma, and mokṣa. The first three of these four—dharma, artha, and kāma—deal with what? They deal with how to manifest divinity through this body and mind.

Why is it necessary? The important fact: we all know there is a quotation in Sanskrit.

'sharIram Adyam khalu dharmasAdhanam'

'शरीरमाद्यं खलु धर्मसाधनम्'

The body is the only instrument both for achieving dharma and also enjoying the results of dharma. You see, dharma doesn't mean only that you become dhārmic. Dharma means you will also enjoy the fruits of dharma.

The Two-Fold Function of Dharma

But while enjoying the fruits of dharma, a strange phenomenon takes place. What is it? Dharma has a two-fold function. Dharma means a right type of living. It has a two-fold function. What is it?

First of all, it secures us what we call happiness, fulfillment, contentment in this world. But that's not the only result. Even more important result is this: dharma or righteousness purifies the mind. A good man, a righteous man—his heart becomes purified.

Now, a purified mind acts like a mirror. And what does a mirror do? It reflects exactly what is in front of it. And what is in front of this mind, or beyond this mind? This—the divinity, the real nature of the real man—is behind the curtains. We are unable to see. But when the mirror becomes clean, we can see through, and we see, "Oh, I was thinking I was only this much, but now I know I am much, much more."

The Parable of the Lion Cub

This wonderful fact has been put by Swami Vivekananda in the form of a beautiful parable: a lion cub which falls among some sheep. The lion cub was thinking, "I am a sheep." It was eating grass. It was bleating like a sheep. It was completely thinking, "I am nothing but a sheep"—until a real lion comes and says, "What are you doing here?" And through the grace of the Guru, it realizes, "I am not the sheep." That's what happened.

In any case, what Vedānta teaches us—and by Vedānta what I mean is Hinduism really. Hinduism is only a particular application of Vedāntic principles. But whenever I use the word Vedānta, you have to understand it is Hinduism. Whenever I use the word Hinduism, you have to understand it is Vedānta. Because I don't speak about particularized Hinduism. Whenever I speak about Hinduism, I only speak about the general principles of Vedānta.

Controlling Nature: External and Internal

So manifestation of divinity is the only way to really realize that we are divine. So this word, "manifest divinity"—Swami Vivekananda's second sentence, what is it? Manifest this divinity within by controlling nature, external and internal.

What do you mean by controlling nature? What do you mean by manifesting this divinity? So some fluorescent light comes out of our mouth, or what? What happens? We become healthy. We perceive the truth.

Do we perceive the truth now? Do we really know how to split the world, saṁsāra? When we become a little more intelligent, viveka comes. Yes, this world means there is always some sorrow will be there. That very awakening—that knowledge—knowledge produces transformation.

Knowledge vs. Information

Let us not forget: information produces only pride, ego. Knowledge produces transformation. Though this is not directly related with our subject, you know Śrī Rāmakṛṣṇa's parable of the Bhāgavata Pandit. Am I missing something? You know, we never think, "Am I missing something?" You read the Gospel. "Oh, I understand." Am I missing something? Read it with that question. Then further light will come. Still further light will come. Knowledge always transforms. Information only bloats the ego.

Practical Application of Dharma

So manifestation of the divinity—that's what we are talking about. What does it mean? Physically, enjoy things. And there is a way of enjoying. That is called yoga, the technique of yoga, bhakti yoga.

Enjoy the world. How do you enjoy? You want to eat rasogoḷḷā. If anybody tells you not to eat, then you will not listen. So the scriptures, out of kindness, they tell us: go to the temple, offer the sweet to the Lord, and pray to Him. And accept those sweets as prasāda and enjoy to your heart's content. So with balance, prasāda. In South India, this is called prasāde, kaṇikā mātra prasāda.

So enjoy the world. You want to get married? Get married. Because this is also a divine path. That is why it is called āśrama. You be a student—that is an āśrama. You be a married person—that is an āśrama, if you lead a proper life. And if you don't, it is only śrama.

Manifesting Divinity in Different Roles

How do you manifest divinity through the mind? A scientist, focusing all his mind, he is manifesting divinity in that form. A musician, who is focusing his mind on learning intricacies of the science of music, he is manifesting his divinity. Is there anything wrong? Being a good musician, good scientist, great statesman.

Somebody told King Janaka, "How can you be such a great sage when you are occupying a throne?" What did Śrī Kṛṣṇa advise to Arjuna? Did he ask him to leave the battlefield? If a man can become a great yogi by participating in a battle, by fighting in a war, is it not much easier to be occupying the throne of a king and manifesting divinity?

Manifesting divinity or one's spiritual nature has nothing to do with where we are, what we do. It is everything to do with how we do it, with what attitude we do it, how much we are attached. If we are really attached, then that is in a wrong way—attachment in a wrong way. Then it is bad. Be attached to God. This is Śrī Rāmakṛṣṇa's teaching.

Living as a Householder

Love God. Think everybody is God. Wife is God. Husband is God. Everything is God. Live in that attitude. There are householders who follow this teaching of Śrī Rāmakṛṣṇa.

Here, I would like to point out a simple thing. You know we are all—most of us—we are all devotees of Śrī Rāmakṛṣṇa. We must all know one thing. What is it? Why did Śrī Rāmakṛṣṇa teach this whole Gospel, thousand pages? Is his teaching in vain? What is he teaching to Brahmos? What is he teaching to his householder disciples? Why had he sacrificed his life telling you must lead this kind of life?

Do you really believe there are no people in this world who really follow the teachings of Śrī Rāmakṛṣṇa? Householders, I am talking about. There are people who lead this life. The number may be small, but there are definitely people who follow exactly what Śrī Rāmakṛṣṇa is teaching.

Human nature, you know: a saṁnyāsī—suppose his standard is very high, idealism is very high—how many real saṁnyāsīs are there in this world? Very few. But it doesn't mean there are no saṁnyāsīs. There are a few. They are the crowning glory of every religion, every country. Any country which produces even a few of these real saṁnyāsīs, monks, it is blessed. There will be.

There will be similarly, in this universe, devotees with tremendous amount of devotion. Devotion means detachment. They lead this life, they work hard, and yet they follow the teachings of Śrī Rāmakṛṣṇa and Holy Mother and Swami Vivekananda. So what are they doing? They are manifesting the divinity through their mind. They are following the righteous path.

Ethics and Morality in Hinduism

That subject—how to manifest more divinity through the control of the mind, or through the mind by purifying it, by concentrating it, by directing it in one particular direction—that subject I will deal in my next class when I come to the practicalities. It also goes by the name of moral conduct, morality, ethics, the science of ethics.

It needs a special treatment because there are so many people in the West—they have understood very little of Hinduism, and they go, they dare to criticize: "Hindus lack, Hinduism lacks morality. There is no ethics."

How did India produce so many saints? You mean to say immoral people became saints? Unethical people became saints? Then why don't we hear—you know, because thousands and thousands of pages are filled with "do this and don't do this" in India. Indian scriptures—there are particular types of scriptures which are devoted solely for that subject.

Dharma Śāstras

In philosophical systems, they just find only a mention. For example, if you read Vedāntic scriptures like Upaniṣads, very brief mention. Rest of the Upaniṣad is devoted to what? Meditate on Brahman. Renounce the world. Meditate on Brahman. "Fellow, this is your most wonderful book." "Yes, this is our greatest book, Bhagavad Gītā, etc." So where are the rules and regulations? How one should deal with one's wife, one's child, one's enemy, one's neighbors, and all those things?

Those details—we presume—have been fulfilled ages ago or in past births. But if you want details, there are special scriptures. What are they called? Dharma Śāstras. Go and read Manu Dharma Smṛti, Āpastamba Dharma Smṛti, Yājñavalkya Dharma Smṛti. These are only just to mention a few out of thousands and thousands of books.

Then why don't you emphasize them? Because, you see, a person who wants—this is the specialty—a person who wants not only to realize God, to progress in spiritual life, but even to be happy in this world... Hinduism's only teaching is: if you want to be happy, you must be dhārmic. If you want to be unhappy, then you can do whatever you like. This is the simple truth. This goes by the name of the Law of Karma. A man reaps what he sows. Simple truth.

That subject I will go through when we discuss the methods of realization of the Self.

Religion: Transcending the Limitations of the Senses

But here our question is: Hinduism—what is Hinduism? It's a religion. And what is a religion? One of the definitions, most beautiful definitions given by Swami Vivekananda is: religion is an attempt to transcend the limitations of the senses, to go beyond the senses.

How do we do that? You worship, say for example, a ghost. There are people who worship ghosts. Why do they worship ghosts? Because we believe a ghost has more freedom. It can walk in through closed windows. That is also the source of fear. I close all my doors, but I find some peculiar anāhata dhvani.

Interesting, you know, anāhata dhvani. So we have the other days. Anāhata dhvani means two things. The silent repetition of the truth that is going on so long. Anāhata means we don't start it. It has started itself long back. But when we tune through purity our minds, then we are able to hear it. We are not hearing because we develop a special sense. We hear it because we are paying attention to it.

The other anāhata dhvani means undesired, unwanted, unwarranted sounds.

The Role of Dharma in Spiritual Progress

Dharma: when a person follows dharma, then he enjoys this world. In spiritual progress, it is important you awake. What happens when you become religious? It is not merely to extend the capacity, capability of your senses. In fact, that is an interesting point which I will immediately come. We are religious in every way, consciously or unconsciously.

But religion specially means transcending the limitations of the senses, means more freedom. That's why we worship ghosts, ancestral spirits, of course demigods, and also gods.

Śrī Rāmakṛṣṇa

Śrī Rāmakṛṣṇa. Why do we pray to Śrī Rāmakṛṣṇa? One most important idea about Śrī Rāmakṛṣṇa: we don't understand many things about Śrī Rāmakṛṣṇa. We don't understand what is meant by Brahman. But one thing we do understand: that he is a master of freedom. That means what? He can do whatever he likes. "I am sick"—he can make me free. "I am ignorant"—he can make me free. "Somebody is threatening me"—he can save me. So anything he wants, he can do; he can undo.

Don't forget: master means what? Master means he can do; he can undo. Gaṇeśa: if he is pleased with you, he will remove the obstacles from you. If he is not pleased with you, he will put more obstacles in your path. That's why he is called Vighneśa. Vighneśa means master of vighnas.

So religion means transcending the limitations of the senses in every way. What is science? You want to go to India in few hours. Previously it used to take you weeks. Now it will take you only hours.

Hinduism is also a religion which tells us how to transcend the limitations—bodily limitations as well as mental limitations. So that is where Hinduism can help us, or any religion can and should help us very much.

The Necessity of Personal Experience

Important point that we made: what is it? We cannot attain our divinity, true divinity, spiritual identity unless we use this body and mind. Why? Because this very body and mind are the only instruments available to us. What is the most important point here is, unfortunately, I cannot use your instrument. I can't eat. You see, "I am not able to sleep. Look here, you love me, so you better sleep for me." Many people are ready to do it. In fact, without my asking also they do it. And the other also: can you eat for me? More than ready. But unfortunately, I cannot get the benefit of sleep or eating or many things unless I do it myself.

So that is why svanubhūti. What is the second important pillar of Hinduism? One's own direct experience. Sākṣātkāra. Not your sākṣātkāra. "Sri Rāmakṛṣṇa, realized God"—we all believe in it. What benefit did it give to you? Do you see God everywhere?

But what can he do? He can give us a certainty: yes, God exists. There is a state, higher state, which is available. That is the point we are going to discuss a little bit today.

Liberation and Limitation

So religion is that which helps us to transcend the limitations. So when we say limitations, we don't mean we want to be unhappy. Limitation means how to go beyond suffering. Limitation is suffering. Freedom is happiness. Freedom is the goal, and that is what we wish, and that is what religion assures us it will give us freedom. This is how we have to understand.

The first question is: am I in bondage? Yes, you are in bondage. So how do we know? Because what is science doing? What is evolution doing?

Evolution and the Struggle for Freedom

What is evolution? A small organism, one molecule organism—it is severely limited in its movement, in its sense organs, in its knowledge, in its capacity of both acquiring and enjoying. Then it is severely suffering. Limitation means severe suffering. But there is divinity within. So it struggles, and when it doesn't succeed in its struggles, what does it do? It dies. What does it do? It dies.

Do you understand what I am talking about? It doesn't die really. What is it doing? It is mutating. "This body is useless. I will have a better body." It mutates. It goes on mutating. There is no end. "Yes, I reached this limitation. Compared to the past birth, I have more freedom. But compared—this is also relatively limited." Go on, go on, until it comes to the human body and human mind.

But there also it continues. Then it becomes a moral personality. "Morally, I wanted to expand." What is morality? Wonderful word that we use. "Be moral. Be righteous. Be dhārmic." What does it mean by dhārmic? Simple truth is, it is not a set of behaviors—"do this and don't do this." That is only like a schoolman's exercise, PT, physical exercise, training. No.

The Nature of True Morality

What is real morality? A mother is a naturally moral person as far as her children are concerned. Why? Because she establishes an identity with her children. "This is me. These children are me in this particular form." Therefore, she is prepared to die if that assures the children's survival. Is it not a fact? So what is she doing? She is expanding her personality, going beyond the simple limitations of her present body and mind. "Let my children prosper. Let them survive." Is it not a fact?

What does a patriot do? He identifies himself with the country. What does a saint do? He identifies himself with the whole universe, as it were. This is called sainthood. Sainthood means he becomes a God. What is God? God means he who is everything.

Sarvataḥ pāṇipādam sarvataḥ śirobhakṣyam

Sarvataḥ śrutimalloke sarvamāvṛtya tiṣṭhati

or

Sahasra Aksha Sahasra Paath

All these hymns, sūktas. What does it mean? Thousand-headed. Thousand means not thousand. Wherever there is a head, that belongs to God. Wherever there is a face, that belongs to God. Wherever there are hands, that belongs to God. Wherever there is any action going on, who is doing it? It is God who is doing it.

God is not an object. Though we have that idea, you know: "God is here." That is only for the facility of better understanding. But God means he is not an object. God means he who is everywhere. Everything is nothing but God. God is everything.

The Role of Body and Mind

This is how evolution is going on. This is how science is evolving. What is science doing? Trying to remove what is called the limitations of the body. Limitations of what—is psychology doing? Trying to remove the limitations of the mind.

But we forget: What do you mean by removing the limitations of the body? A healthy body. A healthy body is not there merely to enjoy. It is there as an instrument for something else. Most of us, of course, we are satisfied. "I have a healthy body. I want to enjoy. I have a healthy mind." It means a very intelligent mind, rational mind, very sharp mind, very interested mind, very enthusiastic mind. "But I will focus on a particular subject. I will become a doctor or a scientist or whatever it is." That's good.

But what we forget to understand is: when we train our mind through discipline and focus, we are only making the mind an instrument. By definition, what is an instrument? An instrument is an instrument meant for the purpose of achieving something else. Otherwise, we will be called mad people.

The Car Analogy

Suppose you buy a car. You don't drive it. From morning till evening, you are only scrubbing it and washing it. Every day your neighbors see it. What do they call you? If you don't use the car, then your scrubbing and washing is completely useless. In fact, you are doing a disservice to your car. Do you know that? The best service you can do to your car is to use it. If you don't use it, very soon it becomes useless junk. It won't even move after some time. The parts will not move. Don't you understand that?

So this body-mind has to be used for something. What is that something? In the beginning, our attention is focused outside. What is that? Artha and kāma: acquire things and enjoy them.

The Path to True Happiness

But after a long time we understand: but that is not possible. "I am trying. I want. I am trying. But I am not getting." Why? Do you really want? Yes. Have you really tried? Yes. What did you do? "So I went and robbed a bank. I went and cheated somebody else."

The point is that if we have all these things, it doesn't mean we can enjoy it. There are rich people who suffer. There are two types of people, suffering people: the rich suffering person, the poor suffering person. What is the distinction? The rich man is also suffering, the poor man... That common thing is suffering.

Why is the rich man suffering? The poor man is suffering because he can't get to enjoy. The rich man is suffering because he has everything to enjoy, but he can't enjoy. Both are suffering. The result is... Why? An important ingredient is missing there. What is that ingredient? He has not done dharma.

Happiness as a State of Mind

Only actions done in a particular way yield happiness to us. Happiness is not an object. Happiness is a state of mind. If I want to be happy, my mind should have that capacity to be happy.

Just to give you a rough illustration: suppose somebody has stolen money, thinking that he will be happy. There will always be a kind of fear: "Somebody may catch me." And definitely here, Scotland Yard is very good. Even after 50 years of death also, they will dig and find out who has been murdered and who has not.

So dharma alone can make us happy, even without having anything. That is the great truth discovered by our sages. You are a poor man, don't have much. But if you are a dhārmic man, your heart will be filled with peace and happiness.

The Four Puruṣārthas Explained

Anyway, the point we are discussing is: you manifest your divinity through body and mind in the form of acquiring three puruṣārthas. Our scriptures do not leave us in ignorance, just giving some hints and say, "You follow these hints," like assembling a puzzle. No. Crystal clear instructions. What should a man do with his life? Well, he should try to acquire four things.

What are the four things? Dharma, artha, kāma, and mokṣa. But the scriptures are not blind, not foolish. They are very intelligent. Most of us, we don't want mokṣa. So what do we want? We want to enjoy this world.

So is there any way? Yes, there is only one way to enjoy. What is it? First be dhārmic. Then you do acquire, through dharma acquire what is necessary to enjoy. Then only those objects will really yield enjoyment for you, not otherwise. Guaranteed.

Though we don't—most of us don't believe it. We say, you know, "Scriptures tell us. Swamis also tell it. But we know better." No. You will understand. After a long, long time, many lives later, we understand: without dharma...

Dharma means happiness. If we don't want to be happy, we have to be happy. What am I saying? If you want to be happy, be dhārmic. What am I saying? If you want to be happy, be happy.

But be happy—how can I be happy? By thinking I will be happy? No. You do certain things in a particular way that produces a certain effect on the mind, which the mind thinks, "I am a happy being."

The Testimony of the Kaṭha Upaniṣad

But there comes a time when there is an inner feeling: "No, I am not happy. I want something more." Because all sorts of happinesses come to an end. Kaṭha Upaniṣad is a marvelous book in this sense. Naciketa was offered: "Live as long as you want. A healthy, strong, and intelligent body, mind I will give you. And all objects of enjoyment I will give you."

His reply was: "It is true. What you said is true. But then, these are all śasyamiva pacyate martyaḥ śasyamiva jāyate punaḥ." You throw some seeds of marigold—how many days will it take for them to sprout? Śasya is not marigold. Śasya means the grains of rice, paddy. Just paddies. It also comes very quickly. It also dies very quickly.

Everything dies. Is it true? Yes, it is true. And why is it true? Because that is the very constitutional nature of saṁsāra. Saṁsāra means some sorrow. That is the nature of... You can't change the nature. That is why you cannot change this world into paradise, unless you change its very nature. What is the nature of this world? It is change. That is the result.

The Two Results of Dharmic Life

That knowledge comes when we lead dhārmic life. I said there are two results. What are the results?

The first result is: we enjoy this world if we follow dhārmic life.

What is the second result? Because we are doing good actions, our mind gets purified. And the purified mind acts like a mirror. And that mirror reflects something beyond this world, means something beyond the body and mind.

This is what Hinduism wants to tell: "My friend, you have to get mukti." This is the first pillar. That means you are not free. You are bound. What are you bound by?

The Nature of the Self

But if I am not bound, what am I? This is the first question. If I become a doctor, or if I become director of a big company, what will happen to me? What do I get? We are utilitarians, you see. So this question comes.

And if you are saying my body is limited, my mind is limited, then am I unlimited? That's what the scriptures are telling. So what is the nature of the self? Knowledge—this is called: what is your real nature? Are you the body?

The Changing Nature of Body and Mind

Which body are you talking about? Even one day your body can change. One second body can change. One second is enough to change anything. Accidents can happen. Death can come. Disease can happen. Swine flu. How much time does it take for swine flu to come? You know this is a fact. I am not giving some imaginary examples. These are facts of life.

So everything is changing. Which body are you talking about? Which mind are you talking about? One minute you say, "I love you." Another minute you are saying the other way round. Then who are you? You see, the point is: whether you love or not, that's not the point. Who are you?

If you are body, then you are changing. If you are changing, then you don't know who you are. If you are the mind, your mind is changing. Then you don't know who you are.

The Ātman

The Hindu scriptures have coined the word Ātman. How do we understand that point? Also I have explained many times. There are two words in language: "I" and "mine." So anything which you can say "mine"—M-I-N-E—is not the Ātman. It is the non-self. Because "this is my book"—I can see my book. "This is my child"—I can see my child. "This is my body"—because I can see my body. "This is my mind"—that is though you are stepping outside the mind and objectifying the mind and seeing it and telling, "This is my mind." And therefore it cannot be yourself.

That of which you can say "mine"—amar—that is non-self. Simple.

Then what remains? Because you can never say about "I." You can never objectify your "I." Sometimes in language we use—you have to be careful—"I know myself." The "I" which knows is not the self. Because the "I" which is known, we are referring to the body and mind. That cannot be the self. But the "I" as subject which knows, that is the real "I." And of that you cannot say there is some other "I" which says about that "I," "I know you." No. Only I, I, I. There is nothing to be known about it. Because it is not an object. It is only the knower, ever knower.

It will take some time to understand what is called subjective, what is called objective. But go on hearing it, listening about it. So that name is given: Ātman. We are all Ātman.

Brahman and Jīva

This Ātman is discussed from two standpoints. From the absolute standpoint, it is called Brahman. You cannot say anything about it. But from the subjective standpoint, individual standpoint, we have to say many things. It is popularly known as jīva.

This jīvahood means Ātman plus some non-self combined is called jīva. In other words, the self, the mind, and the body—these three combined together, mixed together—is called jīva, individual soul. That's why according to Western philosophy, man is of twofold nature. What is it? Dichotomous. According to Hinduism, it is trichotomous. It is the soul, mind, and body. Jīva. This is the nature of the individual bound soul, not the nature of the Ātman. Ātman is separate, separated from this.

The Three States of Experience

All the living creatures undergo three states of experience continuously from birth to death: waking state, dream state, and the causal or dreamless state.

So in the waking state, we experience the gross world through this sthūla śarīra or gross physical body. In the dream state, the subtle body—it is purely subjective experience. And in the causal body, the body and mind resolve into very fine indistinguishable state where we are not aware of anything else, excepting being aware of "I am not aware of anything. I am not aware of anything. I am aware that I am not aware of anything."

Memory and Experience

That is why we can't deny the nature of the self in that causal state, kāraṇa śarīra. Why? Because any memory is related to experience. Memory means what? If you have not experienced something, can you have memory of it? It's impossible.

So here there is a memory. What is the memory? "I was not aware of anything." Somehow there is somebody who is aware that he is not aware of, and that is a state of knowledge. It's something very wonderful. I don't want to confuse your brains, which are already confused. But just you know, it is very interesting to know about these things.

As I mentioned, memory is impossible without experience. So this must be an experience, and every type of experience is knowledge. So knowledge can be obtained in so many ways. Positive way to know, to think that we know, is knowledge. To think that we don't know anything is also knowledge. In fact, that is a better type of knowledge.

I have problem with people who say they know. It takes a long time to convince them that what they know is completely wrong. Even to make them understand what they know is completely wrong, many births will pass for me.

But if they come with a clean slate and say, "I am completely ignorant"—and there are some devotees who come and prostrate and start the conversation, "I am a fool"—we are all moody people, you know. So they start with this: "I am a fool." And he goes on explaining to me whole interview time that how he is a fool. He is not really a fool. So he is trying to explain very rationally, succinct words, how he is not a fool. Interview is over.

Positive and Negative Knowledge

So let me give you an example. Suppose we are searching for something. There are two rooms. There is an object in one of the rooms. But you enter into the first room. "It could be there—is this object...? Yes, this object is here." That is knowledge. So immediately you got what you wanted.

Second time you enter: you wanted the same object, but the object is not there. What is the knowledge you got? This object is not in this room. That gives you the knowledge. If it is not in this room, then it must be in the other room. This is how we are all getting knowledge in different ways. In fact, both are very necessary.

You are late for a train or an aeroplane. Then you know: "I am late. This train must have left." Knowledge comes through positive experience and also negative experience.

The Experience of Deep Sleep

So what is the experience we have in this causal state or kāraṇa śarīra? I have an experience here where there is no normal experience of objectivity because there is no object. Why is there no object? Because to perceive an object, we need the instruments: body and mind. Here there is no body, mind, instruments. We are just like blind people, deaf people.

So that experience is not an unconscious experience, but it is a very positive state of experience where I exist. But I am not aware of anything because there is nothing to be aware of, excepting myself. Such beautiful description has been given.

After waking up, what is the first thing we remember?

Sukham aham asvāpsam na kiñcit avediṣam.

"I slept happily. I did not know anything."

I am repeating it: "I slept very happily. I did not know anything." Why were you so happy? Because you did not know anything. That produced a tremendous amount of rest. And that is a positive experience. That is the memory. That memory must have had an experience. The experience is the cause. Memory is the result. And that experience must be a marvelous experience where I was not aware of anything. But what is the result of that? I had wonderful two things: happiness and rest.

Achieving Conscious Bliss

And that's what we want. But we want it with full consciousness. We want all happiness and all rest. How could it be obtained? Hinduism also tells us: yes, the same experience is possible with full consciousness with body and mind, even if it is there, in both the waking state and dream state.

But this is the process. What is the process? As long as you think you are an individual, means you are separate from everything else, you can't have that experience. "Your body is my body, and your body is different. This is my mind, and your mind is different." So long as I continue in this what you call duality, state of ignorance, we call it—ignorance means not knowledge, not non-knowledge; ignorance means wrong knowledge—"I do not know the fact that I and you are not two separate things."

The Parable of the Dog and the Mirror

It is just like a dog getting afraid, frightened of seeing its own reflection in multiple mirrors in a barber shop. We are afraid. The moment where there is a separation, where there is something other than me, there is a problem. That is called duality.

What is the way out? We want to keep the duality and want to have full happiness. That is not possible. The only way is: I have to think I am everything. Then all the world becomes most beautiful form, divine līlā, raṅgasthala. What happens? This very world will be transformed into raṅgasthala. That is a stage of drama, līlāsthala, Rāmlīlā like that. Everybody is playing. Rāma is there. Rāvaṇa is there. Sītā is kidnapped. How wonderful it is.

You see Rāma and Rāvaṇa: they are fighting on the stage. But after coming out, they are embracing each other. "How well you acted! How well you acted!" And Sītā also is joining them and saying, "Kidnap me once more."

But if it happens in real life, it is terrible. But if it happens as a drama, it is wonderful. So how can we achieve that state? Because we think—what is the reality? We think, "I am different. You are different. So I want to keep my things. You want to keep your things."

The Ultimate Truth

But what is the truth? There is no "I." There is no "you." Everything is one. Pure consciousness.

So is it a possible state anyone can attain? Vedānta gives a categorical, unambiguous answer: not only it is possible, it is inevitable. Because that is your true nature. And you are trying to express it.

As I mentioned, you know, from morning till evening, what are you trying to be? You want to be three things. What is that? Sat, cit, and ānanda: pure existence, pure knowledge, and pure joy. This is what we are trying, struggling. We may not succeed, but struggle doesn't stop. Why will you give up? You will never give up. Because there is something within which you want to express.

So what is it that is trying to express? That is called Ātman. Why is it struggling to express? Because that is its true nature. We all want to be ourselves. We pretend to be something other than ourselves. Then that is called madness. You try to be yourself—that is called godness. Only one letter difference: mad and God. This is the only difference.

Conclusion: The Essence of Hinduism

So this is inevitable. This is what it says. Mukti means you are born to achieve mukti because that is your true nature. So we will discuss our next class what is the nature from Bhagavad Gītā, very briefly from Upaniṣads, and then how to attain it. This is the real essence of Hinduism.

All these other things—worships, this, that, caste system, this and that—these are all only secondary details. But the main thing is: what is the essence of this Vedānta or Hinduism? It is to point out that I know you are God. I know you are going to be God. If you go to Śrī Rāmakṛṣṇa, he will never say you are not going to be God. He will definitely say you are going to be God. He can never, never see ungodliness in us. If he sees ungodliness in us, then he is not God. He is just like one of us.

The Three Sources of Knowledge

So this is what Vedānta, or any religion is telling, Hinduism is telling: it is important to have a crystal clear concept of what is our true nature through three sources. What are those three sources? Śruti, yukti, and anubhūti.

Śruti means scripture, yukti means reasoning, anubhūti means one's own experience. I spoke a little bit about our own experience. We can never sit back. We are all struggling to manifest maybe a little bit, a little more. "I want to be a little more happy."

So however much we are trying to suppress our divine nature, we are thinking, "Nobody is there. So I will do whatever I like. I will eat sweets, I will enjoy this world." But the nature behind is coming. Suddenly a tooth starts coming loose. It is called Bedānti (loose tooth or no tooth). Then only you understand. "All these years when I had danta, I didn't understand the truth of Vedānta. Now I understand it properly."

We are all struggling. We can't stop the struggle. But we have to have clear understanding through scripture and reasoning and one's own experience. Scriptures are there. Our own reasoning—Śrī Rāmakṛṣṇa is also telling us—and our own reasoning is there, and ultimately our own experience is there.

We will discuss it in our next class.

Closing Prayer

ॐ शान्तिः शान्तिः शान्तिः

Om Śānti, Śānti, Śāntih.

Om, peace, peace, peace be unto all.