Drg Drsya Viveka Lecture 04

So, what were the important points we discussed in the morning, three types of relationships and what is the parihara, what is the way to destroy those relationships, two relationships can be destroyed, one cannot be destroyed until both go together, so that is the part importantly we discussed, and also we discussed how ahankara creates three types of states, when it is completely asleep, it is called sushu, when it is half awakened, it is called svapna, and when it is fully awakened, it is called chakra, so that is a very important point for us to understand because who is it that goes through these three, it is the ahankara which is combined with the chichichaya, ahankara means antahkarana, antahkarana plus chichichaya, now antahkarana also goes by another name, that is called sukshma sharira, so why he is introducing this terminology, sometimes we may have doubts, what is the relationship between ahankara and antahkarana, what is the relationship between antahkarana and sukshma sharira, these are different terms used but for exactly the same purpose, so it is the sukshma sharira which recognises the bondage, which feels the longing for liberation, and which again feels it is liberated, because the body doesn't know what is bondage, what is liberation, the sakshi is ever free and therefore it doesn't know, because he doesn't know there is anything else, but the sakshi's reflection somehow, how it came, he will explain later on, how it came, that is no explanation, but it is an explanation, he says you have to believe me, there is no explanation, because if you go a little bit deep, then advaita vedanta falls down, the first step itself, very briefly how it comes, brahman is, before the creation who was there, and brahman is all knowledge, then how can such a brahman fall into the clutches of maya, where from the maya has it come, because if it is all knowledge, where is the place for, if it is 90% knowledge, 10% maya, then there is a possibility, but if it is 100% knowledge, where is the place for it, so that question can never be answered, in other ways, Swami Vivekananda himself brings out this question, how did the one become many, he says that is an illegal question, ask a legal question, what he means is, I don't know, don't ask me, but we are here, for some reason we are here, now how to explain, it is exactly the same situation that we were discussing in the car, karma phala is already an accomplished fact, we are all trying to come to some explanation why it happened, just before coming here, I was reading a nice joke, a man was walking, and suddenly a voice came, stop, a brick is about to fall, you read that, so he stopped, and immediately a huge brick fell in front of him, and then again he started walking, he was about to cross a road, and suddenly the same voice comes, stop, otherwise the car will run over you, and he stopped, huge car came careening and passed right in front of him, then he was astonished, he asked, who are you, the voice said, I am your guardian angel, oh yeah, where were you when I got married, so the point is that we are never discussing about karma that is to come in the future, because always the karma phala is unknown, the karma phala which we are experiencing now, the root cause of it is also unknown, we are what we are, that's why we see the differences, the karma phala which is going to come, because we are performing actions right now, is also unknown to us, we do not know what type of karma phala is going to come, that is why Krishna advises Arjuna that you have the right only to perform the actions, what it means is, you don't know, there are so many variable factors are there, so the example, common example given is, there is a plot of land and you put so many different types of seeds, and which type of seed comes first, and among those which come first, it is the same species, some are very healthy, some are not healthy, it is the same soil, it is the same seeds, it is the same person who is watering, and yet there are some variable factors which we do not know, so all these things, so many factors are not in our control, that is why he says, there are five factors for every action, and daiva means what? Adrishta, we just don't know, there is a factor, so what is the point we are discussing here? It is the controversy, the quarrel need not be there, whether you accept or not, we are trying in our own way to find out an explanation, and to console ourselves why this has come, and how we should behave in future, so that is why we must always have faith in the scriptures, the scriptures tell if you do good, the result will be good, if you do not, the result also will not be good, that is very scientific, the law of invariable relationship between the law of cause and effect, otherwise the whole science will fall down, if there is any variation in the result, you see the point, the law of cause and effect, it must be invariable for prediction, otherwise it becomes unpredictable, so we discussed in the morning, that who is feeling the bondage? It is the antahkarana combined with the chittuchaya, this fact has been put in such simple, beautiful, elegant, sloka form, mind alone is the cause of bondage and also of liberation, that is the fact he was trying to tell, so jagrata avastha or swapna avastha or sushupti avastha, all are variations of the ahankara, ahankara means by extension antahkarana, there is not much, lot of difference between these three, when ahankara is fully functional, it is called jagrata, if it is half functional, it is called swapna, if it is not functional, it is called sushupti, that is a fact which we should always think about. Okay. So we go to, I think number 12 is it? 11.

All right. So it is antahkarana vrttistha, antahkarana vrttistha, chittichaya ikyamagata, vasana kalpaye swapne, prabodhe akshair vishayan bahihe, though that akara is lopta akara it is called, so when pronouncing you simply say prabodhe akshair vishayan bahihe.

So let me, antahkarana vrttistha, chittichaya ikyamagata, this is what I mentioned just now, the antahkarana, there are already vrttis, antahkarana means vrttis, these vrttis are illuminated by the chittichaya, because if it is not illuminated, what happens, sushupti avastha, they are there, but not illuminated. So what happens, vasana kalpaye swapne, in swapna what does the antahkarana do, in dream state what does it do, it makes a kichudi of all these things. As an example you know, in the waking state we see a bird flying in the sky, we see a human being walking on the earth, so both impressions have been taken into the antahkarana, we observe the fact, the bird is flying and man is walking, so this walking and flying, these vrttis are there in the mind, in swapna what it does, then it combines, so man is flying in the sky, man is flying in the sky, so in swapna it is fine, you never question, how I am able to fly, deepbhi gure vadashi, so because that is the swapna prapancha, only after waking up you question, how come I could fly in the dream, so that is the business of antahkarana, what does it do, it has the impressions, and what does it do, vasanaha kalpayet, vasanaha means different types of desires, already it has desires, so it takes those desires, and it takes these raw materials, and it shapes the raw materials according to the desires, for example a poor child, so he has a desire to eat chocolates, but his family cannot afford, so what does it do, nothing can prevent him, so he has a desire, then he has seen a big shop, so he combines his desire with the big chocolate shop, and then he makes a relationship with the owner of the shop, he might become the son-in-law of the owner, or adopted by the owner, so that he can eat, so why we have particular types of dreams, because most of the time our experiences are common, but our dreams are not common, so how do we explain, they are more or less the same experiences, more or less the same impressions, but we fashion these impressions into our own desires, so the desires are like moulds, the impressions are like the dough, so when we put through our own mould, it comes out in these particular things, that is the Swapna Prapancha, in Swapna Prapancha it has usefulness, according to western psychology, what is the usefulness, this is the only way to let the steam off, because physically it is in the external world, many times it is not possible, as I gave the example, you can't beat your boss in the physical world, but in Swapna Loka, you can beat him black and blue, and you get relieved, it gives intense joy, yes, that is also again created by your fears, see you have desires always come in the form of expectations, so if you have fear, supposing you have fear of flying, then you can create a dream in which you are flying, and you are having a horrible experience, so many things happen, but one thing is true, so long as you are there, it does bring about Sukha and Dukha, so sometimes you can get rid of what is called Karma Akshaya, even in dreams also, you can also do the Karma, you can also do the Karma Akshaya, after all what is Karma Akshaya, if you are happy, some amount of your Punya is gone, if you are unhappy, some amount of your Papa is gone, so the Karma Akshaya means, Karma Pala Akshaya can be gone, that is true, very true, it can happen, in fact what they say or scriptures say, even in our waking state, waking state also is our dream state only, so you say dream girl, do you say dream girl in the dream or do you say in the waking state, from every platform they are shouting dream girl like that, so some Karma Akshaya also will go like that, in fact we are all experiencing Sukha and Dukha, you will never get a person with complete Sukha, all the time Sukha, you will never get a person all the time Dukha, it is not possible, so you see that unconsciously, we are all finishing our Karma Akshaya, we are doing it, so there are again two types of Karma Akshaya, it is difficult to demarcate them, one is Purva Janma Karma Akshaya, in the form of our formation of our body, our mind, our surroundings, our family etc, and the present Karmas, yesterday what we did, today morning what we did, to some extent that Karmaphala also is being experienced by us, some Karmas give immediate effect, so if you put your hand in hot water, the Karmaphala is instantaneous, instantaneous, so some Karmaphalas, you know they take time, if you have eaten something 10 days back, it might slowly slowly ferment and bring some kind of stomach problem or health problem, after 10 days, 15 days also, that is another time, some can come after 20 years, how is it? Suppose a student hasn't paid attention to his studies, you know for 20 years he went on doing that one from the beginning, first opportunity he goes and watches cinemas and plays and chit-chats, there are so many people who do that, after that when he starts seriously searching for a job etc, the accumulated result of all that shows up there, don't we see it in front of our eyes? We see it, but it is very hard for us to judge which is the result of which, that is not possible for us, you may think you may know that, say a person you know who has not studied, so in India the Karmaphala is believed and practised in India, that is why in India, all examples you know, an illiterate fellow suddenly marries the daughter of a minister, next time he becomes an MP, or he may be a robber Rani, she becomes chief minister of Uttar Pradesh or something like that.

Sir, what we see in dream is also like our thoughts which we have in Jagat state. See, the point we have to understand is, it is a state of experience, Sapna is a state of experience, Jagat is a state of experience, so Shukti is also a state of experience only, in experience what is the big deal of difference you are making? You can be happy, many people are happy in a state of drunken state, a drunken state is almost like a Sapna state, he is on top of the world, isn't it? So he is creating Karmakshaya, he is also experiencing Karmaphala, he is creating Karma, he is also experiencing Karma at the same time, you can never make that distinction, now I am making Karma, and now I am experiencing Karma, have you ever been able to make a distinction? At the same time you are making Karma, at the same time you are also experiencing Karma, because these two are totally different instruments, one is the instrument of Karta, another is the instrument of Bhokta, these two can go simultaneously, your hands may be doing something, your mind may be experiencing something, you see that? Do experiences also, are they Karma Maharaj? Experiencing is also Karma? Experiencing itself is both experience as well as Karma maker, because how we experience a thing determines our future, you see the point? Suppose you are having some small problem, so that is you are experiencing the Karmaphala of some Karma, which we have done, we don't know, yesterday or 50 years back or last birth, we don't know, but with what attitude you are experiencing that Karmaphala, also determines your future, because if you are grumbling about it, then your future result will be grumbling, more grumbling, because you know that mood also, don't you see? The mood always determines our actions also, simple example, if I am very angry, suppose I am suffering, and I have become very angry, this anger is the seed which shows my future Karma, I can go and do any undesirable action, so that is why Krishna teaches both these things, not only how to experience the Karmaphala, but how to experience the Karmaphala, where does it come? So he says whether it is Sukha or Dukha, they are all the result of one's own Karmaphala, Matra Sparsha, so how do you experience? Simply say that is the nature of this world, they will come and they will go, if you expect only one, that would be wrong, you have to expect both, why should you expect both? Because that is the nature of the world, you know it is like a multicoloured wheel, multicoloured constantly moving wheel, so I want to see only one colour all the time, is it possible? Because it is constantly changing, if I accept the fact that since it is a multicoloured wheel, and which is constantly moving, then I know what to expect, and that has a lot of impact upon our own Sukha and Dukha, that is the freedom we have, we don't have freedom, we can't stop the wheel, but how we view the movement of the wheel, there we have some amount of freedom, so if you go further, he says this is the most wonderful spiritual fact, what is that fact? Whatever is happening to each one of us, throughout our lives, is the best thing, the only right thing that is happening, but we don't want to accept it, so why is it the best thing? It is the best thing because this Karmakshaya is happening, it is the best thing because this is the only thing which will take us further, but for us to take, so that our future will be better, we have to change our understanding and attitude, understanding makes us accept, and that also leads to change our attitude, both are necessary, the practise of these two is called Yoga, Yoga is very practical, so let us go back to the eleventh, Antahkarana Vrittischa Chitichaya Ekya Magata, so the Antahkarana and the Chitichaya, both are combining, because the Chitichaya is meaningless, if there is no Antahkarana, the Antahkarana doesn't know it is an Antahkarana, unless there is Chitichaya, Ekya Magata, then what happens, that becomes our so-called mind in general, what we call mind, if you don't use the word Antahkarana etc., it is simply mind, so what does this mind do? In dream it takes up the impressions, and it takes up the moulds of the previous desires, and it pushes these impressions into those moulds, and that is what our experience is called dreams, Prabodhe Akshaihi Vishayan Bahihi, it does exactly the same thing in a different, Prabodhi means here after waking up, we are talking about not knowledge, we are talking about the dream state and the waking state, then what is Akshaihi, Akshai means the I etc., Vishayan Bahihi, it experiences, look at this translation, the inner organ mind, which is itself but a modification, identifying itself with the reflection of consciousness, imagines ideas in the dream, and the same inner organ, identifying itself with the body, imagines objects external to itself in the waking state, with respect to the sense organs, there is absolutely no difference between Swapna and Jagrat, what is the difference? In Swapna also you have got Swapna Sharira, so it will be in the Swapna Sharira, and Swapna Sharira has got the eyes, ears etc., and through that it is seen, but it is done purely, there are certain differences, why we don't call it Jagrat, what is the difference? The first difference is, it is purely private to the particular individual, secondly, if you are seeing a horse in your dream, nobody else sees the horse, so it is entirely created with our own individual desires, so when we come back to the Jagrat Avastha, what happens is, if there is an elephant, every one of us sees the same elephant, it is a common experience, your experience, my experience, how we interpret it is different, the element is common, how we interpret that elephant, that is an individual affair again, that is why Ishwara Srishti and Jiva Srishti are totally different in the Jagrat Avastha, but the Swapna Avastha is purely Jiva Srishti only, there is nothing else, but for it to do Srishti, it has to borrow certain elements, those elements are called impressions of the waking state, otherwise if you have never seen the waking state, your Swapna will be completely empty, so what is the point of this? It is the mind which goes through these three states, and all these three states, first point is made possible only because there is Aikyatha with Chit Chaya, the reflection of the consciousness, otherwise you say, I am in the waking state, I am in the dream state, I am in the Sushupti state, that is never possible, if the I is removed, then all the states will completely disappear, that very instance, why it is said Aikyam Agatha? Aikyam Agatha means they have not become one, they appear to become one, how do we know? Because the I can be totally separated, when the I becomes seemingly mixed up with the mind, that is called Jeeva, when the I is totally separated from the mind, that is called Parambrahman, Paramatma, whatever you call it, that is why he uses the word Chit Chaya or Sakshi, earlier he used the word Drik, Sakshi, Chit, here it is Chit Chaya, that is Jeeva, Jeeva means Chaya, Chit Chaya plus mind, that is the Jeeva, Sokshma Sarira is the Jeeva, and this Sokshma Sarira identifies with a temporary dress called the physical body, the physical body comes and goes, but this what you call Jeevatva is until one separates the I completely, it doesn't go, it has no death, but ultimately it also has a death, the knowledge comes, it dies, but until that time it looks as though it is living a long time. The dream experience is created out of the impressions from the Jagat Avastha, is it possible that the experience that we have in the Jagat Avastha is also carried from our dreams, because we are making some kind of impressions also when we are in dreams, and then we kind of form an opinion, and here when we are faced with an experience, is it all packaged like that? Yes, it is both ways, the external world influences the dream, the dream also influences, you know supposing in the dream, you have eaten well, drunk well, drunk means water, and then you went to bed, and then you had a dream, and in that dream, a beautiful shining cold Coca-Cola, first class Coca-Cola is appearing, so you are drinking that one, immediately suppose you wake up, you get a great desire to go and drink the Coca-Cola, it can influence, many things it can influence, if you have been seeing eating somebody, so you are passing by, you have eaten well, and then went to bed, and you are having a dream, you are walking, here, suddenly you transported yourself into Bangalore, MTR ticket rooms, and you will see there nice Rava Dosa being eaten by people through the window, and then you wake up, and immediately you have a terrible longing for eating that one, it lasts for a few seconds, until you come to the reality, I am in Cedar Rapids, so there is no point in even thinking, don't even think of it, but it has an influence, everything, every experience has an influence, let us not forget that, just because it is an experience in the dream, doesn't mean it doesn't have its influence, everything is influencing us, even deep sleep also influences in some way, Soakshma Vritti is there, it is difficult to find out, but any experience, Maharaj, sometimes we see something in a dream only, but we never remember that after we wake up, You see, that is no argument, because you don't remember what you did ten years back, do you? You don't remember, but the influence, the subtle vasanas left behind by that experience, are influencing you even today, there is no doubt about it, I will give you a funny example given by Thakur, you know Gospel, Kathamrita, there is this example, there are two examples in fact, an old bull was seen moving with some cows, it is past its servicing capacity, and Thakur gives that example, why is it still moving? because it cannot forget its past impressions, how wonderful, what a wonderful example, so another example he gives, some sadhus were meditating, they were all meditating with closed eyes, suddenly they heard the anklets, sound of an anklets, usually anklets sound is made only by women, all the other sadhus remained shutting their eyes, one fellow opened and obliquely he was looking at that woman, have you come across this? Yes, so Thakur explains, he had become a sadhu, but before becoming a sadhu, he was a householder, so that samskara has not gone, another real incident, one sadhu took a vow, he will never see the face of a woman, and for 50 years he was like that, and he was highly respected, he got so many devotees, so many disciples serving him, he was really a great sadhu, so suddenly one evening, he heard the sound of anklets in a wooded area, so he should have been understanding this, and I don't think that was the only first time he was hearing, so many village women would come nearby, gather some firewood and this and that and then go, so one evening he heard it, and he couldn't control himself, he wanted to see who was that, so he ran before anything could happen, he ran to the door and peeped out, and he saw this one woman, she had gathered some firewood and she was returning home, then the sadhu came to his senses, I took a vow, I will not look at the face of a woman, for 50 years I never saw the face of a woman, and suddenly my mind has run out of control, before he could even think, automatic automation had taken place, what is the power of the samskara, then he was a great sadhu, immediately he took an axe and broke his leg, and said this leg is not going from now onwards, it is not going to go anywhere, this was an accident that really happened, so in our Swami Bhavyananda used to say, so many sadhus unable to control themselves, they do various injuries to themselves, and then sometimes they are brought to the Vrindavan hospital, for treatment later on, the idea is sincerity is there, struggle is there, but the old samskara, and suddenly it comes, it doesn't come before rationality could even manifest, it comes, and that's what happens to all of us most of the time, if you are south Indian, or north Indian even, you are walking, suddenly the fried smell of pakoda, immediately the mouth starts watering, even before you could register what it is, after that only you come to realise, solution is we have to go on increasing our awareness, the whole crux of spiritual progress, is increasing our awareness, so that nothing takes place without our being aware, what is spirituality, what is spirit? Consciousness, what is progress in spirituality? more and more, our awareness becomes more and more, so many things we do like automatons, our whole body is nothing but an automaton, it is a condensed manifestation of our old samskaras, automatically the hands are working, the feet are working, we think we are men, we are women, all these things are what? Automaton, we are neither men nor women, realistically, the chichaya, is it man or is it woman? It is only because of its identity with the antahkarana, that for a long time it becomes, how to break this, that is where the meditation portion comes, it is a beautiful progress, let us finish this one, so now we go to the eleventh is clear, so he is describing what happens, the chichaya and the antahkarana become one, the chichaya thinks I am the antahkarana, I am the antahkarana thinks I am the chichaya, the result is I am the antahkarana, who are you? I am the antahkarana, I am an antahkarana, when they mix up, what happens? I am antahkarana, that division is becoming like a super glue, so number twelve, Manoham krityupadanam lingamekam jadatmakam avasthatrayamanviti jayate mriyate tatha jayate mriyate tatha so what is the point of this particular verse is, the antahkarana or linga sharira or sukshma sharira all are nothing but one and the same, different names for the same entity, so that is the manaha ahankrityupadanam, so that subtle body which is the material cause of the mind and egoism, it is one, it is not different, ahankara is not different, antahkarana is not different, sukshma sharira is not different, it is but one, is that point clear? what we call the mind has got four faculties, when you analyse the mind, when it is doing a particular thing, we give it a particular name, this is manas, this is buddhi, this is chitta, but actually it is one and the same material, through the same man, when he is cooking, he is a cook, when he is in the club, he is a club member, when he is following in the Olympics, he is an Olympic player, different functions, so what is the point he is telling, that do not ever get confused by these terms, buddhi, manas, ahankara, chitta, and then this sukshma sharira, linga sharira, it is exactly one and the same, so in short what we call in English the mind, that is a better word, mind is one, what is its nature, first its nature is insentiency, jadaatmakam, by itself it is insentient, when does it become sentient? when chichchaya comes and becomes one, which we discussed earlier, then it says I am the mind, then it starts using the word I, until that time it cannot even say I am the mind, because it is not even aware that it is the mind, and it is one, that is an important point for us, so let us not get confused by different words, this is sukshma sharira, this is ahankara, this is buddhi, then what is what? It is all nothing but one and the same, then it is lingam, lingam means subtle, that is why we call it subtle body, that is why another name for sukshma sharira is linga sharira, so what does this sukshma sharira do? avastha trayam anveti, it goes through these three different states, which we had already discussed, what are those? sushupti, swapna, and jagrat, then he adds one here, jayate mriyate tatha, it itself does not have repeated births and deaths, but it identifies itself with the physical body so intimately, whenever the physical body is born, it says I am born, when the physical body dies, it feels I am dying, who says I am dying? So you see this is described because how did we come to this state of bondage at all? The whole samsara depends upon this mind, what is the whole samsara? All the samsara is nothing but experiencing the samsara in three different ways, sushupti, jagrat, swapna, is there anything else? samsara means is there anything else? Even if you go to heaven also, it still falls within this jagrat, swapna, sushupti only, there is nothing else, the experience also, so what is the mixture, what is the problem? Mixing the experiencer, the drik, with the drishya, so this drishya falls into three categories, jagrat, swapna and sushupti, this is drishya, so who created this hell called drishya? How come this drishya ever came into existence? How wonderfully he is taking us, first he is telling this is the drik and this is drishya, first there are three types of driks, but from the ultimate point of view there is only one drik, and from the ultimate point of view everything else is drishya only, this drishya is nothing but antahkarana, this antahkarana by whatever name you call it, it goes through this process of jagrat, swapna, sushupti by turns, so what is bondage? Going through these three conditions ceaselessly, helplessly, is called samsara, how did this samsara come about? Because if you want to prescribe a medicine, you must first diagnose what is the cause, and then only the remedy, so now he is coming to this point, you know in brief, so we have to understand, Maya, what is it that brings about this drik drishya sanyoga? Maya, so the moment drishya, drishya itself is Maya, the moment drishya is created, the drik is created, because the drishya is meaningless without the drik, the drik is meaningless without the drishya, Brahman is neither drik nor drishya, so this point is clear, so what is the nature of that Maya? So according to Advaita Vedanta, this Maya has got two powers, vikshepa shakti, usually it is given avarana shakti first and vikshepa shakti next, in this he differs and says vikshepa shakti comes first, avarana shakti comes later, both views are wrong views, because avarana shakti and vikshepa shakti do not function one after the other, they function simultaneously, so there is no controversy at all, usually we are taught first the nature is covered, then vikshepa comes, in this he says first vikshepa shakti projects, then it covers, because vikshepa shakti is there, but if you know it is the same thing dressed in a different dress, then there is no bonding, but it covers, oh, you look very beautiful today, forgot it is the same old stuff, so vikshepa shakti alone is not sufficient to tempt us, so avarana shakti also should be there, that's why Muslims are so practical, they cover bhurka, that's why Muslims are so happy, there are reasons for that, we won't go into that, so let us go to the 13th, vikshepa shakti lingadi, brahmanda antam jagat srujit, so mayayaha shakti dvayam, dvayam shakti hi, maya, the powers of maya are of twofold, dvayam, shakti dvayam, shakti always means that which is acting, if it is not acting, that's why it becomes brahman, when it is acting, so when it is not acting it is called brahman, when it is acting it is called shakti, in Thakur's words, so what are those? vikshepa, avaruti, rupakam, vikshepa and avaruti, so what is vikshepa and what is avaruti? avaruti means covering the nature of a thing, vikshepa means representing it as something totally different, and this covering is always partial, not complete, because maya cannot come, to function maya itself needs the power of brahman, the example given is the sun and the cloud and us, we are here, then the sun is shining, and suddenly a huge cloud comes and covers the sun, this is a wonderful example, so what is it? before the cloud came we are able to see the sun, after the cloud came we are not able to see the sun, the cloud is the production of the sun, the cloud depends for its formation srishti entirely on the sun, if there were to be no sun there would be no cloud at all, now the cloud has come and it covers the sun, not only that, even to know that it is a cloud we need sunlight, not only it creates, it also illuminates and says, suppose it is dark, there can be a cloud, but you will not know it is a cloud, so darkness is what you know, because of the sun the cloud is created, but then the sun sets, then the cloud is still there, but if it is completely dark you will not be able to see the cloud, you can't recognise there is a cloud, so this is the example, because of the sun cloud is created, because of the sun the maya is illuminated, do you see the point, exactly the same way, because of brahman maya is created, because of brahman maya is also illuminated, it is revealed, how do we know it is maya, because of brahman, I am saying I am the body, how are you able to say I am the body, because that I am part is constantly there, so that is why Vedanta tells, the maya has only half power, half brahman, half maya, that is called maya, so how it works, he explains it further, but I am jumping ahead of that, so here is a rope, so you express it in language, there is rope, there is rope, in this there are two parts, the existence part and the ropeness part, so there is that belongs to the existence part, that is very important, the ropeness is a separate issue, it is a manifestation of that general existence into a particular, so just like here is a table, in the table here this is a table, so what is this is a table, you have to divide that sentence, this is a table, now when you say this is, what are you talking about? Wood, instead of saying this is a wooden table, we are simply shortening it, this is a table, but by this is you mean wood, wood is the material, the table is Nama Rupa, that point is clear, so here is there is a rope, there is belongs existence, now there that existence is neither wood nor rope, it is existence, pure existence, a small part of that, like foam always when you see, that is a comparison also with bubble, wave, foam on the ocean, without the ocean will the bubble ever exist, it is not possible, and it has come out of the ocean, it remains on the ocean, and it also again goes back into the ocean, how much part of the ocean becomes the wave? A small infinite part, that is why, Sahasrara Pisha, Atyatishta Dashaangulam, you know, there is only a small part of that, is manifest as what we call this creation, it is a very small part, just like the wave is a smallest, how much if you calculate mathematically, how much is the volume of the water, how much is the volume of the waves and other things, it is a very very small part, the rest is ever remaining as water only, so existence, a small bit of it is, appears to be, not even becomes, appears to be because of Nama Rupa, here is a rope, now when Maya comes, what happens, the first thing is simultaneously, the rope-ness is covered, and the snake-ness is imposed upon it, but we are still saying, there is a snake, instead of saying, there is a rope, we are saying there is a snake, so what is covered, there is, is never covered, that is not possible, but the rope-ness alone is replaced by snake-ness, that is why Maya can only cover, an infinitesimally small part of Brahman, it really doesn't cover, it appears to be covering, just like the cloud seems to cover the sun, what is the distance between the sun, and what is the volume of the sun, what is the volume of the cloud, and yet, because of the nearness, even this much is enough to cover the whole sun, if I do like this, the whole sun is covered, I can't see, that is the power, but for practical purposes, even though it is a small part of the Maya, and that is enough, create havoc, so this is what, so what does the Vikshepa Shakti do first, Lingadi Brahmandantham Jagat Shruje, it creates as it were, or manifests as it were, this universe, from where to where, from Linga to Brahmanda, Linga means Antahkarana, because the Antahkarana is the root cause, of the entire universe, you close your Antahkarana, the whole Jagat is completely gone, how wonderful it is, our Antahkarana is enough, to create the world, and also to sustain the world, and to destroy the world, in your whole Swapna Jagat, who is creating, who is sustaining, and who is destroying, and it is very easy, you enter into the Swapna Jagat, Krit is created, and so long as you are there, it goes on without your least effort, the moment you wake up, you don't need to do anything, you don't need to destroy, the moment you wake up, what a wonderful Maya, that's why in Vivekachudamani, Shankaracharya says, my God, what happened to that world, just one second before, the whole world was there, and now, within one twinkling of the eye, the whole world has disappeared, where has it gone, what happened, what is this wonderful power of Maya, exclaims, the thing is, that's what is happening, every time we go into deep sleep, the whole world is gone, so, everything depends upon our, now is coming, what is this Srishti, having given that, what is Yoga Maya, Maya is consisting of two powers, no, no, here it is, Vikshepa Shakti and Avarana Shakti, yes, Vikshepa Shakti and Avarana Shakti, and it is this power, which creates our Antahkarana, as well as the seemingly, now, according to Advaita, the Brahmanda is nothing but, a reflection only in the Antahkarana, now you see, the whole town, city, as a reflection in the mirror, what is that mirror, our Antahkarana, combined with, no, no, no, that itself is Antahkarana, without Chit Chaya, poor Antahkarana doesn't know, there is an Antahkarana, what a power it is, it is this combination, which brings about, this creation, itself and the whole, subsequently, the whole universe, now, Satchidananda Vastuni, Abdho Fenadi Vatsarva, Nama Rupa Prasarana, very simple Sanskrit, Srishti Nama, what is this Srishti, Brahma Rupe, and that Vastu, called Brahma Rupa, Satchidananda Vastu, because you can only, you can only project, the snake on the rope, so there must be a Vastu, what is that Vastu, Brahma, Satchidananda Brahma, there is a meaning, why he tells all those things, Brahma Rupe, so he gives an example, the ocean is like Brahma, and on the ocean, Fena, Buddha, and Lahari, etc., Abdho Fenadi Vatsarva, Fena means foam, etc., so, Nama Sarva Nama Rupa Prasarana, all the names, and forms, and everything, is projected on that itself, right, is that point clear, so what is Srishti, what is Srishti, looking at Brahman, with Nama, and Rupa, nothing else, what is a table, wood plus Nama, so the idea is clear, what is Maya, how does this Avarana Shakti, and Viksha Ferriti, what do they do, so they take the Vastu, which is already there, they don't create the Jagat, the Vastu out of which Jagat is created, or projected, is already there, eternally it is there, now what does it do, it creates seeming Nama, and Rupa, so Brahman with Nama Rupa, is called Jagat, Jagat minus Nama Rupa is, how simple it is, like Krishnadekha is finished, the essence of all Vedanta is finished, Brahma Satyam Jagat Mithya, when we say Jagat Mithya, what does it mean, we are already seeing Jagat, how do we see that Jagat as Mithya, remove the Nama Rupa, Jagat Mithya means, Jagat means Nama Rupa, remove the Nama Rupa, what remains, only Brahman, that means see Brahman, without Nama Rupa, and that is called Realisation, that's all, there is nothing else, even now it is real only, it is not unreal, even now because the Brahman Vastu, has never disappeared from here, if you say this carpet is unreal, then you are denying the reality of Brahman, because the carpet is nothing but, Brahman with Nama Rupa, is the carpet, so you can never make this carpet really unreal, so the reality is Brahman, but you are looking at it, through the lens of Nama Rupa, that is the simple simple fact, okay, so having given this for our understanding, then he goes on, it is something which is wonderful, now he has described, the wailing power of the Maya, Sarasya Karanam, so now the power of the Avarana Shakti is given, what does Viksha Shakti do? Creates, adds Nama and Rupa to the Brahman, so what is the point here? Do you know what is the point? If I know this carpet, this carpet is Brahman with Nama Rupa, I have no problem, I am not bound, because I am seeing, I am still seeing, only I am seeing Brahman with Nama Rupa, it is like somebody comes, let us say, with a bear's skin, from here to here, but face is not covered, you understand? Now he can never fool me, because the original face is still there, but what the Avarana, Viksha Shakti does is, it covers only from here to here, now the Avarana Shakti comes and then, it covers this one, and then we can't recognise, we identify it, oh, it must be a Bhalloka, you know what happened? A circus came to a town, you know that? A circus came to a town, then what happened? There was a tiger and there was a bear, they were exhibiting, so the bear somehow died, so the circus owner, otherwise the circus will not be attractive, so what happened? The circus owner went to a fellow and said, look here, a bear died, but people don't know, that you put on that bear dress, and move and behave like a bear, so I will give you some money, he agreed, so he was there, so he was very happy, he was getting some money, all that he needed was to put on the dress, suddenly what happened? The cage door, next to it there was a tiger, so the door opened, the tiger jumped in, this fellow about to start screaming, the tiger came in, shh, don't scream, I am also acting like a tiger also, how wonderful it is, if everything is covered, then we have no way of identification, if partially covered, we have no problem, so this is what happens to the Jeevan Mukta, in a way of speaking, he still sees the Nama Rupa, but it is like this dress, here Balluka dress is there, but the face is the same old friend, so he said, you are my old friend, come on let us go for a walk, and all that, one horse went to a pub, so the bartender looked at him, why this long face? So he has described now, both the powers are, because if both powers do not operate, we won't be caught, that's why both must simultaneously, one has to cover, the other has to create, project something else, then we mistake, oh I don't know this, this is something different, even though it is the most familiar person, in the whole world, but we mistake, so anything that we see, is nothing but the familiar Brahman only, Nama and Rupa, it is the root cause of all samsara, and the bondage, and the consequent suffering, is because of these two powers, so we have to deal with these two powers, and somehow destroy these two powers, then maya will not be able to do anything to us, so this is the process, because meditation is a process, by which we get rid of both, avarana shakti and exception, but before we come to that, we have to realise, this is what we are supposed to do, how does it work in practical life, every scripture has to be practical, so we see so many things, how do we bring about unity, with this first of all, how do we bring about unity, we must find a common ground for unity, what is that common ground? It is sat, sat in the form of existence, everything is existing, that is the common ground, the table is existing, and the tree is existing, the animal is existing, human being is existing, what is the common thing? Existence, so hold on to that common ground, so just as this maya power, it brings about this change, both inside and outside, what does it do? The drig and drishya, which are totally different in their characters, it makes them combine, I am the drishya, I am the drig, what is I am the drishya? When the body says, I am drig, the drishya is saying I am drig, when drig says I am the body, then drig is telling, I am the inert, insentient body, then it covers, so at the same time, it is telling I am limited, and I am limitless, I am eternal, I am temporary, I am bound, I am free, it is cherishing both these opposite qualities, at one and the same time, this is what it is doing inside, what is it doing outside? It is doing exactly the same thing, Brahma Sargayoh, on the one side Brahma, on the other side Sarga means Srishti, what is the relationship between Srishti and Brahma? Brahma is eternal, Srishti is temporal, Brahma is all knowing, Srishti is small knowing, or sometimes not knowing at all, Brahma is full of power, Srishti is full of powerlessness, all these opposite qualities, somehow it merges and says, Brahma thinks I am the Srishti, and the Srishti thinks I am Brahma, Brahma means reality, existence, it thinks, so we are all undergoing both inside and outside, this somehow impossible fact is happening, that is why Maya, one definition of Maya is, ghatana patiyasi, it makes the impossible possible, how can both opposite things be real? I am darkness, I am light, at different times that is possible, but at the same time it is not possible, but that is what the Maya power is making possible, so keep that in mind, antar drishyayor bhedam, bahischa brahma sargayoh, you see the point here, antaha means within us, drishya, drigyor bhedam, it covers the difference, bhayegi, outside externally, brahma sargayoh, brahman and sarga means? Srishti, creation, this differentiation it is removing, the differentiation between drig and drishya, subject and object it is removing, and making them one, outside brahman and creation, it is removing that complete oppositeness, differentiation, that means each one is thinking, I am both brahman, I am also creation, I am both limited, I am also limitless, that is why this eternal conflict is there within us, that we know we are temporal, but we want to live for eternity, that is why Swami Vivekananda defines it, what is maya? Maya first of all is a statement of facts, second definition, maya is statement of contradiction, what is this contradiction? Now you understand what is the contradiction? We know at the same time we are limited, at the same time we want to be unlimited, it is a contradiction, but we are not even thinking that we have this contradiction, wonderful.

So let us move on to the next one, 16th isn't it? Is it 16th? sakshina purato bhaati lingam dehena sanyutam chiticchaya samavesha jivasya dhyavaharika jivasya dhyavaharika It is beautiful, because of this sakshina purato bhaati, lingam dehena sanyutam, lingam means sukshma sharira, dehena sanyutam, that it is united thinking I am the body, how is it possible? By what power is it possible? sakshina purato bhaati Because isakshi, the consciousness, state of consciousness, pure consciousness, because of its presence, the linga sharira or sukshma sharira, the subtle body, feels its identification with the body, what is the identification? I am the physical body, who is saying I am the physical body? It is a subtle body, it is saying, how did it get that idea I am? Because of the sakshi, sakshi is ever present, because of the presence, all time presence of the pure consciousness, that is what is chiticchaya samavesha, so chiti means pure consciousness, chaya means its reflection in the antahkarana, so when this chichaya means reflection of the pure consciousness, and the linga sharira, when both of them join together, what is created now? This combination of chichaya and antahkarana, when they are joined together, so what is that state name? Jeeva, he becomes Jeeva, he thinks I am Jeeva, what is the Jeeva? I am the body, to say I am the body, I am the mind, is called Jeeva Lakshana, do you see the point? Is it clear? Because it cannot be able to say, I am this body, this I am belongs to the Sakshi, the body and mind are totally insentient, now this combination, the body doesn't know it is the body, the Sakshi doesn't know it is the antahkarana, but this combination says, I am both the Sakshi, I am also the body, I am also the antahkarana, I am the lord of the universe, that is called Jeevatva, do you see the point now? The Jeevatva is possible, only the admixture of both, the reflection, why reflection, otherwise Brahman himself, it is the power of the Brahman, the power, the reflection of the Brahman, consciousness, and the Linga Sharira, when both combine together, then it says, I am the physical body, I am the subtle body, and I am also Jeeva, that saying I am the body is called Jeevatva, the body doesn't say I am Jeeva, the antahkarana doesn't know it is Jeeva, but when this antahkarana becomes mixed up, with the pure consciousness, then it acquires, I am ability is acquired, becomes aware, I am the body, identity, I am the mind, I am the body, so who is a Jeeva? He who says, I am the body and mind, is a Jeeva, simple, so simple, how nice it appears, that is the mayas, this one, so that is the condition of maya, so he says, Asya Jeevatvam Aaropat, Asya Jeevatvam Aaropat, Sakshinya Piyavabhasate, Sakshinya Piyavabhasate, Aurutautu Vinashtayam, Aurutautu Vinashtayam, Bhede Bhate Payatita, Bhede Bhate Payatita, So, how is it possible for us to get liberation or mukti? He gave the nature of bondage, what is the nature of bondage? The creation of Jeevatva, what is the Jeevatva? Jeevatva is the combination of body-mind complex combined with Chit Chaya. Now, what is the way for liberation? Simply separate the Chit Chaya from the body and mind. When the moment Chit Chaya is separated from the body-mind, because there is no reflecting medium, the reflection also gets resolved into the original thing.

This is what he said. The character of an embodied self appears through false superimposition in the Sakshin also. What is that? The Sakshin says, I am the Jeeva.

Who says, I am the Jeeva. With the disappearance of the veiling power, the distinction between the seer and the object becomes clear, and with it the Jeeva character of the Sakshin also disappears. That is the remedy, prescription.

The doctor has only diagnosed the problem, disease, and also he indicated the right medicine. That doesn't mean as soon as the prescription is there, you will be cured. You have to follow.

You have to follow in the right way. A fat woman went to a doctor and said, I want to be thin, so give me something, how I can become thin. So the doctor said, very simple, I am giving you a prescription diet, you eat it.

And after a month you come back, you will see a lot of difference. So after a month the woman went back, and now she doubled in her fatness. The doctor was shocked and said, were you not following my diet? He said, doctor, what a difficult prescription you gave.

Along with my normal diet, I have also eaten the prescribed diet. Do you know how much difficulty I was having eating both? So the prescription must be understood properly. So he has given here.

It is the Chit Chaya. The original pure consciousness will never be affected, because that is the sustaining body. Even to say, to recognise I am the Jeeva, that original consciousness must sustain us.

You see, if there is no original, you are not standing in front of a mirror, your reflection itself will disappear. The mirror itself is completely useless. The moment you break that mirror, your reflection also, where does it go? It merges with you.

What do you mean by merges? Was there something? No, it was not there. It belonged to the mirror, it never belonged to you. Therefore, when that reflecting medium is destroyed, your reflection also will be destroyed simultaneously with that.

This is the prescription. How to bring about the separation between Chit Chaya and the Sookshma Sharira or mind, what you call the mind. All meditations or any yoga is only for separation from these, either way.

Even Bhakti Yoga is only to bring about destruction. What is that? That is why, what is common to all yogas? Destruction of the Ahamkara. Once the Ahamkara, I am, is gone, then you don't even know whether there is a body or not, no body at all.

You will never know. So, whatever yoga you follow, every yoga has got only one goal. That goal is destruction of the Ahamkara.

There is nothing else. So, let us move on. What happens? Tatha Sarga Brahmanoscha Bheda Mauritya Tishthati Yashaktis Tadvashat Brahma Vikrutatvena Bhasate Vikrutatvena Bhasate Now, what is the connection between the previous verse and this verse? Before, we said that this Maya makes two types of differences.

What is it? It brings about identification inside us between the Chitchaya and the Antahkarana. That difference it destroys and therefore both of them feel, this is me, this is me. Similarly, he also said Brahma and Sarga.

Outside, Brahman and Jagat. Inside, subject and object. Outside, Brahman and creation.

That differentiation also it destroys. So, in the previous verse, he said, what is the remedy? The remedy is the difference between inside, the Drik and Dhrishya must be made crystal clear. The Drik knows, I am Drik, I am not Dhrishya.

The Dhrishya also is to be separated. Exactly similarly, what is the remedy? In the outside world also, the difference between Brahman and Jagat has got to be separated. This is Brahman, has nothing to do with the Jagat.

The moment that we know the difference, that is called Jnana, then Jagat itself will disappear. Just as the reflecting medium is broken, the reflection also goes away. So, that reflecting medium is called Maya.

Through Maya only it has to. So, Maya brought about this identity between Drik and Dhrishya and Brahman and Sarga. And that Maya itself must break.

Again through that Maya only, the separation also or liberation also must be achieved. Exactly in the same way, the same Maya should bring about separation between Brahman and Jagat. So, inside also the combination has come.

Outside also the combination has come. So, inside also the Maya should break this combination. Outside also it must break the combination.

That is why the meditation is both internal and external. The internal meditation removes the differentiation. The external meditation makes the distinction very clear and reveals the real truth.

Now you understand why meditation is prescribed both internal and external. So, Tantra, if you study, it is a beautiful combination of both removing the internal Maya and also external Maya. How wonderful it is! Of course, every Yoga is like that only, especially Tantra.

That's why you see the Divine Mother both inside and also outside. Every object you have to see the Divine Mother. It has developed certain special techniques to be able to do that.

Anyway, we will not go into that. So, look here what it is saying. That means Tatha means exactly in the same way.

What does it mean? Tatha means Yatha, as it has been prescribed in the previous Lokas with regard to the internal condition. So, exactly in the same way, This Maya, it covers up the difference between Brahman and Sarga and makes them think each other, we are one and the same. So, therefore, So, exactly outside the Brahma thinks I am the Jagat.

Because of that power, the Brahman, who is Brahman, who has nothing to do with Srishti, the unlimited thinks I am limited. Inside the subject thinks I am the object. Outside Brahman thinks I am the Jagat.

So, that differentiation should be able to separate. That is what is indicated in the next verse. Sarkena Brahmani Kvachit So, it says, Atrapi, even here, Avruti Nashena By removing the veiling power, Brahma Sarga Yoho Differentiation Vibhati Crystal clear distinction between this is Brahma and this is Jagat.

That difference is revealed in front of us. Then what happens? Bhedastayo Vikaras Yad Sargin The moment you understand the Bheda between Brahma and Sarga, all the Vikaras, means all the changes that take place belong to the Sarga, Jagat, not to the Brahman himself. Now let me elaborate this point a little bit.

Now, every object in this world, he himself is going to tell us, every object in this world is having five parts. Sat, Chit, Ananda, Nama and Rupa. So, this is called Jagat.

What we call Jagat is nothing but Brahman with Nama and Rupa. Now, Brahman in the outside world, as Drik inside world, is Brahman outside world, is identified with Sat, easiness, existence. There is absolutely no difference, no change ever takes place in the existence.

All the changes take place only in the Nama and Rupa. One Nama, one Rupa changes into another Rupa and therefore it gets another Nama. Just as an example, you know, here is a table.

The table is made up of, out of what? Wood. Now you call this table. Suppose you break this table.

Then what happens? When the table is broken, Nama Rupa is gone, wood remains. Out of the wood, imagine, you make a chair. Now that, what happened? That same wood which was being called before table, now it is the same wood is being called chair.

So where is the difference? Is it in the wood or is it in the Nama Rupa of the wood? So you imagine, this chair is broken now. Or you deliberately make it into a small flat surface. Then you give it floor tile.

Now what do you call it? Floor. Like floor. So the table is gone, the chair is gone, now it is being called the floor.

What are you doing? I am bringing about change in the, it is exactly the same material. I have a wonderful devotee, Ela. She makes dough.

And first, when I am there, she makes dosa. After I have eaten the dosa, with the remaining dough, she makes idlis. So when she is serving me in the table, she calls it dosa.

And afterwards the same dough is put in that idli vatra and she calls, Maharaj, how was the idli? See, it is tasting exactly like the dosa only. Nama Rupa changed, nothing changed, absolutely nothing changed. She does exactly the same thing.

The whole Jagat is nothing but change of Nama Rupa. Don't you see? You see, the body has certain materials. These materials, after the death of this, actually this itself is undergoing, this is a body, isn't it? Then it is small, what are you calling it? Baby.

Baby is the name, appropriate name for that appropriate body. And when it becomes young, then you are calling it young man, young woman. You are not calling it baby.

Young man, young woman. Then it becomes, you know, 45 years old, 50 years old. Then it is the same Rupa, but dare you call it by different name.

You are old man, you are old. Teeth will be the real make as real Vedantins. Do you see the point? The Rupa it changes, Nama also changes.

We can't change the Rupa, but we are trying to retain the same Nama. You are looking, how young you are looking. What a beautiful, you know, grammar.

You are young, not saying how young you are. Looking. See how much of Brahma we are following.

Nama and Rupa always go, they have invariable relationship. So if we want to change, we must change both. First comes Rupa, then comes Nama.

So the Rupa is the same, 50 years old woman, but Nama, you are a young woman. See how much we get offended. Old people as men also.

If you call, you are old man, we get offended. You are a senior citizen. How happy we are.

How much more stupid we can be. Old man is a old man, that's all. There is no change in the substance.

Old man substance is old man substance. By giving a young man's name, this young man is not going to become young. We want to dilute ourselves, seeing all those things.

Okay. So, what is this verse we are talking about here? The Brahman is never changing. It is ever unchanging.

It remains unchanging. It is not possible. But where is the change taking place? In the Nama and the Rupa.

What is the Jagat? Brahman with Nama Rupa, Jagat. But all the changes that are seemingly taking place are only in Nama Rupa. Therefore, when you clearly understand, by removing the Avarna Shasti, that the Jagat and the Brahman, we are mixing up together, means Nama Rupa and the existence, we are mixing up together.

Separating as though they are separate. Really, there is no separation because there is no object called Nama Rupa. Nama Rupa is an idea in our brain.

Wood, in whatever shape it is, it is wood, nothing but wood. But if we understand clearly what happens, that in spite of changing all the Nama Rupa, no change is ever taking place in the Brahman. When we have that kind of knowledge, the bondage falls off.

How does the bondage fall off? We are deluded not by Brahman, but by what? Nama Rupa. When we understand Nama Rupa, really it is not happening. No change is ever taking place.

It is only in our brains all these things are going on. But we are able to see clearly it is the unchanging material called Brahman. Then we are never again deluded.

For that sadhana, of course, has to be done. So far, what did we cover? Maya makes this problem. Maya has two powers, Avarana Shakti and Ukshaya Shakti.

And both these wreak havoc, both inside and outside. How does it wreak havoc inside? By mixing up Drishya with Drishya, individual subject with individual Antahkar. How does it wreak havoc outside? It again makes what is called Brahman as Jagat, Jagat as Brahman.

Because the material of Jagat is none other than Brahman itself in the form of Nama and Rupa. So what is the remedy now? The remedy is get rid of these two powers. And what happens when we can clearly remove these Maya Shaktis, both Shaktis? And if you remove one, the other also? Because both are simultaneously working.

It is the two powers of the same Maya. So if you remove one, the other also will go away. So what happens? We see the crystal clearly, that this is Drishya and this is Drik.

And when we see clearly outside, this is Brahman or Existence, and this is Nama Rupa which is called Jagat, another name for Existence, then we will never again be deluded. As a simple crude illustration would be, somebody is trying to make some sweet. Usually we associate a sweet with a particular Nama and Rupa.

What is the big deal of difference, you know? Whether you make Rasagulla, whether you make Sandesh, whether you make Rasamalai, whatever you make, the basic material is? Milk. It is the same, milk. Adding sugar also is common to everything.

It is only a bit of Nama Rupa difference, not much, isn't it? But we are deluded. I like this, I don't like that, etc. But if we understand the difference, it is all made up of exactly the same material.

Once we know everything is of the same material, where is the question of likes and dislikes? If it is two different objects, then I like this, I don't like this. But if it is the same material, there is no question of liking or disliking. Then we become free.

What is bondage? Liking and disliking. Raga and Dvesha. If these two go away, then we are all even more.

If there is no Raga and Dvesha, then what remains? Everything is likeable only. If there is no Raga and Dvesha, everything is likeable only. There is no difference.

And then we are completely liberated. This is man, this is woman, this is plant, this is animal, this is living, this is non-living. All these differences should go away.

That is called spiritual progress. To see everything as Brahman, means to see everything as one reality. Oneness means not degrading.

To see something as it is in itself. How? Sat, Chit and Ananda. Everything is Sat, Chit, Ananda.

So that is the goal. That is what we have discussed so far. I think that will do for today.

Om Shanti, Shanti, Shanti.