Practical Methods of Meditation by Swami Sarvapriyanandaji
Practical Methods of Meditation by Swami Sarvapriyanandaji
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Sri
Ramakrishna
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we need all this because we have these problems [Music] the question is why does mine seem to be different from Brahman though it's the same is the mine same as Brahman, in fact, Advaita Vedanta says yes not only is the mine same as Brahman the body is also the same as Branton you said just a minute
Swami don't we always teach we are not the body not the mind and the self that's the preliminary step of Advaita Vedanta in non-dual we don't remember the words non-dual if you separate the self Brahman Atman from body mind and universe there's the universe out there the world here is the body
I'm not done not the world I'm not the body the thoughts are there the thoughts are also objects and not the thoughts the mind and the witness of an ever-changing mind and body and the universe now what I have done is a dualism I've separated Atma from an Atma Atma means the self real self and everything else is not to me this is not non-dualism this is the first step to non-dualism so when you say is the mind same as Brahman the first answer
will be no no no, the mind and Brahman are not the same mind is different Brahman is different Atma is the witness of the mind but that's only the first step once you realize Brahman Atman that I am Atman or Brahman then when you look back upon the mind and through the mind when you look at the body and through the mind and body look at the universe the realization should be
I the Atman alone am all of this then only non duality is established this universe body and mind are not second entities not second not to add weight them
I'm just big confirming what you are saying that the mind is also Brahman body is also Brahman the word is also Brahman in what sense when we mistake the rope for a snake first we have to say it's not a snake it's a rope all right then you realize what the rope is once you realize what the rope is then you also say
what you saw by mistake as a snake is also the rope it's not that there are two things one real rope and one false snake there is no such thing as a false snake that real rope alone appears as the snake in fact that the Upanishadic examples of clay and pot are better first
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Sri
Ramakrishna
clay and when you investigate and understand what clay is you realize every bit of the pot is clay in the fact there is no second thing called a part there it is clay a through-and-through after you have understood that the pot is made of clay every bit of it is clay does the pot disappear no the pot is still, there can you not still use the pot you can still use the pot can you not call it a pot you can call it a pot though you know it's clay through and through in the same way
when an enlightened person realizes his or her own identity as Brahman then realizes the mind and the body and everything else is also prominent now come coming to the point
your question why does it seem different it seems different I'll give you the answer at two levels the first relevant is it seems different because of names and forms let us give me ask you the question this lectern podium is made of wood it's made of wood so why do you think it's called a podium why is it a podium because of the form Rupa because of the name naam because of the function it functions as a podium we have
a Hara Nama Rupa haha give it a unique identity and use and see it seems to be a different entity similarly when thoughts come same consciousness sat-chit-Ananda but it takes a witty I like a ripple coming on the surface of the lake like a little the wave coming then we say it's a wave it's still the same lake it's the same water but we call it a wave because it looks different now it acts different now
so one reason why the surface reason why mind seems different from rump and body seems different from ramen world seems different from ramen is because of name farm and function Naru Aviva Hara one word Maya one word used in Vedanta is Maya because of that's the preliminary answer the real answer you know what the real answer why it seems to be different from Raman it seems to be different from Raman because we do not yet realize from and we don't know Brahma the moment you know Brahman you know in the sense not as an object
I am Brahman you realize what is meant when Advaita Vedanta speaks about Brahman when we realize that then we also understand immediately how the mind is also Brahman body is Brahman universe is nothing other than Raman the word uses if to use it carefully all this is nothing other than Brahman it's not exactly Brahman Brahman is such a talent and all these are appearances of Brahman
I can say the podium is an appearance of wood I cannot exactly see the podium in itself is good because if you smash the podium or before it became a podium it was still wood it was a log of wood right but you couldn't call it a podium so podium by itself is not a worried podium goes up he has the wood gone away no wood is real podium is a name form and function of the same wood so if
you say give me the answer in one sentence mind-body and everything else appears to be different from Raman because we have not yet come to clarity about what Brahmanas after enlightenment will the mind-body and world appeared to be different from Brahman be careful about the words will they appear to be different from Raman yes the appeared the way they are appearing but what about the enlightened person to him also it will appear the weight is appearing to us but the difference is that the person knows without any without the least shred of doubt it is Brahman, it's me it is i shining forth in all
these ways there's no doubt about it it's very clear in that person's mind yes all right the question is a relationship between shoonya the void emptiness and the Vedantic formulation of such chit Ananda existence consciousness bliss how are the two related they seem to be opposite how are the opposite being and non-being isn't is not they seem to be opposite that's why there's a big conflict between Buddhism and Hinduism Buddhism seems to say there is no
Atman find out who you are the self but Buddhism seems to say there's nothing what will you find there's nothing that you are not you're not that's what you will find and Hinduism seems to say you will find that you are the immortal
Atman but they seem to be in conflict they seem to be but they are not actually when you investigate deeply when you see the most sophisticated formulation of Vedanta which you find in a great of a Santa and the most sophisticated formulation of
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Sri
Ramakrishna
the ultimate reality is Chakotay venire Mukta beyond the four alternatives Nagarjuna says shunya ties shahtoosh, Kota veneer Mukti doctrine beyond the four alternatives what is the
what are the four alternatives is one is not to both is and is not three neither is nor is not four and what's the truth neither of these four who says this Advaita says this who says this Buddhism says this but Advaita calls the truth Brandman sat-chit-Ananda and Buddhism calls it Sunita emptiness and it's beautiful actually if you consider both you will
see both are talking about the same thing from different angles one from a positive angle one from a negative angle many scholars will not agree many traditional of Atlantic scholars will say Buddhism says it's emptiness
I remember once had this argument Philip with one of my teachers who was a professor retired professor of philosophy a master of Advaita Vedanta written texts me Rathbun Chakravarthi has a text called the concept of falsity in Advaita Vedanta so
I said Sunita and Brahman are the same isn't it so isn't unit of the final truth I'm studying Nagarjuna at that time and his answer was exactly what you said ah but if the unit is the void of the emptiness is the final truth to whom is it the final truth to what there must be a knowing consciousness there to even say it's empty in that case it is such a Downunder so that's the traditional Advaitic approach now the way
I formulated is this so I miss harridan and one of the disciples of Sri Ramakrishna who wrote a classic book on the life and teachings of Ramakrishna the great master he says in that book what they call emptiness
we call fullness what they call shunya we call puja we call Pune how does that work to me the Naga Arjuna's of the McDermott of medomak reformulation of Shunyata is precisely right Advaita Vedanta and it says Brahman is precisely right you see it's this way Buddhism seems to say seems to say that the ultimate truth is nothing zero Union and
Advaita Vedanta if you read Vedanta if you follow Vedanta you seem to get a sense they're talking about something within quotes king called Brahma it seems to say but the Brahman is not a thing Brahman is the with the witness of all things and the absence of all things also it's not an object objects and the absence of our all objects are both cognized or both supported by the same brahmana Brahman is neither something Nord nothing so what is the final formulation it's not something it's not nothing
I call it nothing Buddhism seems to say it's nothing Vedanta seems to say it's something both are not the final understanding of Buddhism or Vedanta of Madame occur or Advaita Vedanta the final understanding is Abdul evident also clearly
says
Brahman is not a thing it's nothing, not nothing it's nothing
meaning thereby it's not an object I'll put it this way everything
that we experience all that we have experienced in life till now and
whatever we'll experience in life they are all objects
so I have no no, I have experience Brahman have you experienced Brahman then it's an object you have not experienced from you are Brahman who experiences that thing that has to be understood and
I think they're good correctives to each other McGee Amaka Buddhism and Advaita Vedanta McDermott uh Buddhism Sunni Avada removes the misconception that Brahman is a thing the ultimate reality is a thing and
Advaita Vedanta remove the misconception that it's nothing it's neither a thing nor is it nothing that's it it's you it's precisely you are the witness of all things and you're the witness of the absence of all things that you in fact in Tibetan Buddhism they have formulations which are very much like Advaita Vedanta what is the ultimate reality they call it the clear light of the void when they say emptiness they say it's empty of all things
I don't know if that clarifies things or makes it confusing yes yes yes you are precisely right the whole problem at this level is language its language why is it a problem remember language was never devised to to to talk about the ultimate language was devised to talk about our empirical
world of the Ihara our transactional reality the reality which we live in where we talk and walk and eat and you know go out and do our jobs and enjoy our lives and suffer all of that language can describe beautiful language can even work up to the level of conventional religion there is a God and there is a heaven and you are somebody who was devoted to God and will go to heaven that also works language operates in the framework of time-space and causation
I think Wittgenstein the great philosopher may be the greatest philosopher in the 20th century he put it beautifully in his book Tractatus logico-philosophicus he put it beautifully the limits of the world are the limits of language so the limits of language or the
limits of the world he put it beautifully and he says what lies
beyond we must pass over in silence limits of the world this world of
time space and causation language is suited to describe it but
when you talk about something which transcends the reality of this world that's such a down on the or that Shunyata language cannot adequately adequately describe it that's why one of the things again and again said about Brahman is a long- Coachella which you cannot express my language which you cannot express can you cannot grasp
I thought you can't see it you can't hear it you can't smell it teach it taste it or touch it you can't think about it you cannot speak about it you cannot understand it you cannot remember it then how is it at all we're going to realize it it's because you are it
so language does not work now the problem with teaching is whether it's shown me about the Nagarjuna Shankara they have to use language Upanishads our language now how can you express the inexpressible how can we express the inexpressible
so the Upanishads in Vedanta and also in Tibetan Buddhism you know they have devised techniques to get around this problem what techniques 1 or 12 I'll share with you what that's the ultimate but but language how can you use language to express the inexpressible there are some types of techniques are there for example you are saying that you cannot speak about it right you cannot describe it with language yes all right but
what you can do with language and say what it is not you can't say what it is but can you say what it is not yes that's the method of Natan 80 yeah we call it
the apathetic method the negative method that we are negative a Natan 80 not this not this how does it function this universe everything that you see hear smell touch think whatever you have thought about whatever you have understood in life whatever
we may yet experience in life all of that a twosie it's not brahman okay then the next problem
will be if this is not brahman then what remains nothing so brahman is nothing that's not Rama neither not all things it's not nothing you are thrown immediately into silence what is that silence it's you real you if you eliminate
all things if you eliminate all things from your conception self-conception about yourself body mind and identity we may eliminate all things eliminate means in understanding you
will come to that so that's one technique languages used I mean open ishod's have used neti neti there are other techniques one technique is where it's called implied meaning we will not go into that luxury technique of implied meaning that thou art taught to ama see that means marijuana now means you
now remove all the qualities of Bhagwan and remove all the qualities of the Jeeva what remains common to both of them is searched on under so there are these different techniques which have been used highest of all the techniques is silence that Barwon Ramana used again and again and again but he could communicate in our level of silence will just fall asleep if you just sit quietly but
Ramana Maharshi could communicate the highest truth through silence there's another question yes I'll come to you there's a question there yes yes right right thank you a money hava in the admin are one in the same here's one thing mindless state what is a maneuver hava literally translates into not mind but not mind what does he mean you have to be precisely we have to go deeper into that does he mean that
I'll be just a zombie sitting here catatonic it'll put me in a hospital in a facility no whenever we have such doubts one direct way of solving the doubt is looking at the lives of those people
we consider to be enlightened we can we know that Ramana Maharshi is enlightened look at his life was he able to function oh yes everything from cooking food to teaching the devotees to feeding the cows and everything if
you see his life he could do everything that anybody else could do and more much more than others if you look at the lives of all enlightened people they are fully capable of functioning are they in our money Harbor yes the deepest meaning of our money Baba is the
Atman itself see there are two levels of understanding our money power the surface level the preliminary level is Samadhi Samadhi with the mind stops functioning that which is beyond the mind that remains poor Patanjali says yoga chitta vritti nirodh aha'
Yoga is the cessation of the modifications of the mind and then what happens if you if the mind modification sees what happens tada rush to svarupa our sternum third sutra the witness self is appreciated in its real nature when the modifications of the mind sees imagine
I am standing and speaking I am talking I am thinking and feeling it has dropped the standing talking thinking feeling the pure I remains in itself tada rush to swarupa stannum the witness self is appreciated in his real nature that's what Patanjali says that's one kind of amana Baba when the mind stops functioning at that level if you say can a person function in the world no the person
will remain immersed in Samadhi and no monomer she used to do that sometimes especially at the beginning before he went into the sahaja at the beginning when he first got the breakthrough what happened do you
know remember in his life he remained absolutely immersed in the Bliss of the self in a near weak alpaca basta was he able to function no somebody else had to come and take care of him and feed him otherwise the body would have gone away and it nearly did body was damaged you know there's so many stories we read how he went under the basement of the temple and stayed there and unable to function because you do you're not even aware of the names and forms you are immersed if
I say that the clay pot if you are immersed in the clay identity you won't be able to use the pot you're not even aware of it being a part you just the clay if you are immersed in such chudan and an infinite ocean of existence consciousness bliss then
I am a body and that is food have to take the food and put it in this body that feeling will not be there at all then the body will deteriorate and die unless somebody takes care of it so that's one kind of harmony power but there's a higher level there's a deeper level the sahaja state which ramanamma she inhabited after that where you can use the mind
if you use the pot to store water in it is it any less clay it's still clay right every bit of it is clay you can use water you can store water Ganges water in it you can call it a pot you can use it like a pot you know all the time it is such a Don and you can use the mind and the body and function perfectly
well in the world better than anybody else look at Krishna greatest karma yogi ever fully enlightened all the time conscious of his divine nature in fact many of the enlightened persons they function fully well in the world better than most other people and they were they were aware of their own divine nature all the time that is the real meaning of harmony power and that's what God our Father
means ultimately but this preliminary stage one may not be able to function for some time sri ramakrishna for example used to go into Samadhi every now and then then he could not function he would stand like a picture they all open a description is he standing like a picture even his heartbeat would stop so that is that Samadhi avasta but in
Vedanta they call a view on our stock coming out of the Samadhi seeing the world and the body and the mind and knowing it all to be problem when you realize that the ornaments are gold the necklace is gold the earring is gold the bracelet is gold but that does not prevent
you from putting the necklace here and the earrings here and
so I have no no, I have experience Brahman have you experienced Brahman then it's an object you have not experienced from you are Brahman who experiences that thing that has to be understood and
I think they're good correctives to each other McGee Amaka Buddhism and Advaita Vedanta McDermott uh Buddhism Sunni Avada removes the misconception that Brahman is a thing the ultimate reality is a thing and
Advaita Vedanta remove the misconception that it's nothing it's neither a thing nor is it nothing that's it it's you it's precisely you are the witness of all things and you're the witness of the absence of all things that you in fact in Tibetan Buddhism they have formulations which are very much like Advaita Vedanta what is the ultimate reality they call it the clear light of the void when they say emptiness they say it's empty of all things
I don't know if that clarifies things or makes it confusing yes yes yes you are precisely right the whole problem at this level is language its language why is it a problem remember language was never devised to to to talk about the ultimate language was devised to talk about our empirical
world of the Ihara our transactional reality the reality which we live in where we talk and walk and eat and you know go out and do our jobs and enjoy our lives and suffer all of that language can describe beautiful language can even work up to the level of conventional religion there is a God and there is a heaven and you are somebody who was devoted to God and will go to heaven that also works language operates in the framework of time-space and causation
I think Wittgenstein the great philosopher may be the greatest philosopher in the 20th century he put it beautifully in his book Tractatus logico-philosophicus he put it beautifully the limits of the world are the limits of language so the limits of language or the
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Sri
Ramakrishna
when you talk about something which transcends the reality of this world that's such a down on the or that Shunyata language cannot adequately adequately describe it that's why one of the things again and again said about Brahman is a long- Coachella which you cannot express my language which you cannot express can you cannot grasp
I thought you can't see it you can't hear it you can't smell it teach it taste it or touch it you can't think about it you cannot speak about it you cannot understand it you cannot remember it then how is it at all we're going to realize it it's because you are it
so language does not work now the problem with teaching is whether it's shown me about the Nagarjuna Shankara they have to use language Upanishads our language now how can you express the inexpressible how can we express the inexpressible
so the Upanishads in Vedanta and also in Tibetan Buddhism you know they have devised techniques to get around this problem what techniques 1 or 12 I'll share with you what that's the ultimate but but language how can you use language to express the inexpressible there are some types of techniques are there for example you are saying that you cannot speak about it right you cannot describe it with language yes all right but
what you can do with language and say what it is not you can't say what it is but can you say what it is not yes that's the method of Natan 80 yeah we call it
the apathetic method the negative method that we are negative a Natan 80 not this not this how does it function this universe everything that you see hear smell touch think whatever you have thought about whatever you have understood in life whatever
we may yet experience in life all of that a twosie it's not brahman okay then the next problem
will be if this is not brahman then what remains nothing so brahman is nothing that's not Rama neither not all things it's not nothing you are thrown immediately into silence what is that silence it's you real you if you eliminate
all things if you eliminate all things from your conception self-conception about yourself body mind and identity we may eliminate all things eliminate means in understanding you
will come to that so that's one technique languages used I mean open ishod's have used neti neti there are other techniques one technique is where it's called implied meaning we will not go into that luxury technique of implied meaning that thou art taught to ama see that means marijuana now means you
now remove all the qualities of Bhagwan and remove all the qualities of the Jeeva what remains common to both of them is searched on under so there are these different techniques which have been used highest of all the techniques is silence that Barwon Ramana used again and again and again but he could communicate in our level of silence will just fall asleep if you just sit quietly but
Ramana Maharshi could communicate the highest truth through silence there's another question yes I'll come to you there's a question there yes yes right right thank you a money hava in the admin are one in the same here's one thing mindless state what is a maneuver hava literally translates into not mind but not mind what does he mean you have to be precisely we have to go deeper into that does he mean that
I'll be just a zombie sitting here catatonic it'll put me in a hospital in a facility no whenever we have such doubts one direct way of solving the doubt is looking at the lives of those people
we consider to be enlightened we can we know that Ramana Maharshi is enlightened look at his life was he able to function oh yes everything from cooking food to teaching the devotees to feeding the cows and everything if
you see his life he could do everything that anybody else could do and more much more than others if you look at the lives of all enlightened people they are fully capable of functioning are they in our money Harbor yes the deepest meaning of our money Baba is the
Atman itself see there are two levels of understanding our money power the surface level the preliminary level is Samadhi Samadhi with the mind stops functioning that which is beyond the mind that remains poor Patanjali says yoga chitta vritti nirodh aha'
Yoga is the cessation of the modifications of the mind and then what happens if you if the mind modification sees what happens tada rush to svarupa our sternum third sutra the witness self is appreciated in its real nature when the modifications of the mind sees imagine
I am standing and speaking I am talking I am thinking and feeling it has dropped the standing talking thinking feeling the pure I remains in itself tada rush to swarupa stannum the witness self is appreciated in his real nature that's what Patanjali says that's one kind of amana Baba when the mind stops functioning at that level if you say can a person function in the world no the person
will remain immersed in Samadhi and no monomer she used to do that sometimes especially at the beginning before he went into the sahaja at the beginning when he first got the breakthrough what happened do you
know remember in his life he remained absolutely immersed in the Bliss of the self in a near weak alpaca basta was he able to function no somebody else had to come and take care of him and feed him otherwise the body would have gone away and it nearly did body was damaged you know there's so many stories we read how he went under the basement of the temple and stayed there and unable to function because you do you're not even aware of the names and forms you are immersed if
I say that the clay pot if you are immersed in the clay identity you won't be able to use the pot you're not even aware of it being a part you just the clay if you are immersed in such chudan and an infinite ocean of existence consciousness bliss then
I am a body and that is food have to take the food and put it in this body that feeling will not be there at all then the body will deteriorate and die unless somebody takes care of it so that's one kind of harmony power but there's a higher level there's a deeper level the sahaja state which ramanamma she inhabited after that where you can use the mind
if you use the pot to store water in it is it any less clay it's still clay right every bit of it is clay you can use water you can store water Ganges water in it you can call it a pot you can use it like a pot you know all the time it is such a Don and you can use the mind and the body and function perfectly
well in the world better than anybody else look at Krishna greatest karma yogi ever fully enlightened all the time conscious of his divine nature in fact many of the enlightened persons they function fully well in the world better than most other people and they were they were aware of their own divine nature all the time that is the real meaning of harmony power and that's what God our Father
means ultimately but this preliminary stage one may not be able to function for some time sri ramakrishna for example used to go into Samadhi every now and then then he could not function he would stand like a picture they all open a description is he standing like a picture even his heartbeat would stop so that is that Samadhi avasta but in
Vedanta they call a view on our stock coming out of the Samadhi seeing the world and the body and the mind and knowing it all to be problem when you realize that the ornaments are gold the necklace is gold the earring is gold the bracelet is gold but that does not prevent
you from putting the necklace here and the earrings here and
the
bracelet here you know it's all good you don't think that oh it's
gold I'll try to put the the bracelet here and the earrings I'll try
to put here no you know the name and the form and they use but you
know the reality searched on and it's still a notion of such add-on
and that is the real harmony bahawa the thing is
it's available to us right now Atman itself is always in our money power it's easy to realize Brahman that we are Brahman right now right now it's always available to us our only problem is I think I am the body trying to realize that
I am Brahman no no no no no are we body is trying to realize Brahman or are we Brahman under the delusion that we our bodies are you a body with consciousness or are you consciousness thinking it's a body it's a body mind vedanta says you are brahma right now you are right now just now only the appearance of
the mind and the body through the mind we think we are this body change the sadhana in this way from now on think that I am Brahman how can I get rid of this body identification that body will still be there don't worry body will not disappear it will be there with all its problems it will still be there but
I am NOT it are you aware of the body are you aware of the body now yes correct okay go do it step by step yes correct no that's perfectly honest that's wonderful so there is a pain if there's a pain in the body are we away are you aware of that the pain in the body yes of course that's why I'm telling you if you are aware of the pain in the body who or what is the one which is aware of the pain in the body right now
I feel the body what feels the body will say mind what feels the mind that which feels the mind and the body that one is not the mind and body that one is you vedanta says something incredible we say I feel the pain so I am in pain I feel the misery in my mind so I am miserable that's why
I want to be spiritual I want to go beyond misery Vedanta says if you feel the misery in the mind then you are the knower the witness of the misery in the mind you are not miserable if you look at this you're looking at this podium are you a podium no you are the witness of this podium right follow this carefully you looking at the podium
so are you a podium no you are the witness of the podium the nor you and the podium known are two different things in the same way if you can regard the body just like you regard the podium then you will see you are not the body you are the knower of the body immediately your question will be
I know what is in your mind but the if you hit the podium I am not hurt but you fit the body I am hurt there's a pain in the body follow this carefully the pain do you know the pain do you experience it yes if you experience the pain the pain is also no different from this object like a podium it's also an object you are the witness of the pain also
I am NOT saying pain is not there the very fact that you report the pain pain is there that means you are aware of the pain if you are aware of the pain the pain is an object you are the awareness you are aware of the absence of the pain
you are aware of the presence of the pain and very soon you'll be aware of the absence of the pain again that awareness is always free of pain the awareness has no pain it reports the presence of pain in the body think about that tell me when the time is up it that
I can I delight in this so I can carry on all afternoon okay there's a question there yet bind up yes okay that's the last question yes yes right karmayoga how does it purify the mind there are two stages to it one stages Dharma a moral ethical life impurities like deceit like lust and greed and anger and hatred those
have to be counteracted by a moral ethical life as if they would say in this country clean up your life as far as possible clean up the life let it be a moral and ethical life but Karma Yoga is beyond that one can be moral and ethical within the limits of morality and ethics
I still pursue my selfish goals yeah I'm not by I'm paying my taxes but I want to be a rich person who's paying taxes
I want to enjoy my life I'm going to I'm not going to overstep the bonds of decency but I'm going to go out and party and have fun so those are also self oriented goals it's still selfish when I go from ethical and moral life to unselfish action I am doing something for the benefit of others when I offer a puja
I say here is the puja offered to the Lord I don't want anything in return I love thee therefore I do it so then action becomes unselfish you see otherwise what happens is all our action ethical or unethical is basically meant to make this fellow happy this bundle of flesh and blood
I think this is me so all that I do good and bad is to make this thing happy but here is the fundamental problem that this is not me so you are going to realize that I have to cut this this knot of selfishness which ties me to this body mind so a powerful method is to engage my body and my mind in unselfish action adroit away tanta finally what realization will you get
I am all of this so why only act for the benefit of one per tick body-mind then let my actions be for the welfare of humanity let my actions be if you are devotionally oriented let
my actions be a pooja to the Lord so that is karma yoga how does it help it cuts at the very bond of selfishness why is selfishness a problem selfishness with a kappa twitch our less what ramanamma she's talking about find out who
I am is self with a capitalist that self is common to all but my selfish action is directed to this particular body and mind or to that which is connected to this body and mind my family my wife and children and my relatives and
my company mind me and mine that's what ties us deeply to this this to this earthly life that is the source of impurity so that impurity sort of clouds the mind the more unselfishly
I act the more I viscerally begin to feel I am NOT this body and mind this is just one body and mind there's so many bodies and mind what shows particularly special about this body and mind nothing so karma yoga by counteracting our innate selfishness pure purifies the mind it replaces selfishness body mind bondage with unselfishness so that's how it purifies
the way it's a very very powerful tool for purifying the mind it's a pure mind which can be concentrated by meditation and it's a concentrated and pure mind which can immediately grasp when somebody like Rama she says find out who
I am it cast immediately not only grasps holds on to it many of us we get it when we slip away from it again thank you very much I enjoyed this session shantih shantih shantih hurry
it's available to us right now Atman itself is always in our money power it's easy to realize Brahman that we are Brahman right now right now it's always available to us our only problem is I think I am the body trying to realize that
I am Brahman no no no no no are we body is trying to realize Brahman or are we Brahman under the delusion that we our bodies are you a body with consciousness or are you consciousness thinking it's a body it's a body mind vedanta says you are brahma right now you are right now just now only the appearance of
the mind and the body through the mind we think we are this body change the sadhana in this way from now on think that I am Brahman how can I get rid of this body identification that body will still be there don't worry body will not disappear it will be there with all its problems it will still be there but
I am NOT it are you aware of the body are you aware of the body now yes correct okay go do it step by step yes correct no that's perfectly honest that's wonderful so there is a pain if there's a pain in the body are we away are you aware of that the pain in the body yes of course that's why I'm telling you if you are aware of the pain in the body who or what is the one which is aware of the pain in the body right now
I feel the body what feels the body will say mind what feels the mind that which feels the mind and the body that one is not the mind and body that one is you vedanta says something incredible we say I feel the pain so I am in pain I feel the misery in my mind so I am miserable that's why
I want to be spiritual I want to go beyond misery Vedanta says if you feel the misery in the mind then you are the knower the witness of the misery in the mind you are not miserable if you look at this you're looking at this podium are you a podium no you are the witness of this podium right follow this carefully you looking at the podium
so are you a podium no you are the witness of the podium the nor you and the podium known are two different things in the same way if you can regard the body just like you regard the podium then you will see you are not the body you are the knower of the body immediately your question will be
I know what is in your mind but the if you hit the podium I am not hurt but you fit the body I am hurt there's a pain in the body follow this carefully the pain do you know the pain do you experience it yes if you experience the pain the pain is also no different from this object like a podium it's also an object you are the witness of the pain also
I am NOT saying pain is not there the very fact that you report the pain pain is there that means you are aware of the pain if you are aware of the pain the pain is an object you are the awareness you are aware of the absence of the pain
you are aware of the presence of the pain and very soon you'll be aware of the absence of the pain again that awareness is always free of pain the awareness has no pain it reports the presence of pain in the body think about that tell me when the time is up it that
I can I delight in this so I can carry on all afternoon okay there's a question there yet bind up yes okay that's the last question yes yes right karmayoga how does it purify the mind there are two stages to it one stages Dharma a moral ethical life impurities like deceit like lust and greed and anger and hatred those
have to be counteracted by a moral ethical life as if they would say in this country clean up your life as far as possible clean up the life let it be a moral and ethical life but Karma Yoga is beyond that one can be moral and ethical within the limits of morality and ethics
I still pursue my selfish goals yeah I'm not by I'm paying my taxes but I want to be a rich person who's paying taxes
I want to enjoy my life I'm going to I'm not going to overstep the bonds of decency but I'm going to go out and party and have fun so those are also self oriented goals it's still selfish when I go from ethical and moral life to unselfish action I am doing something for the benefit of others when I offer a puja
I say here is the puja offered to the Lord I don't want anything in return I love thee therefore I do it so then action becomes unselfish you see otherwise what happens is all our action ethical or unethical is basically meant to make this fellow happy this bundle of flesh and blood
I think this is me so all that I do good and bad is to make this thing happy but here is the fundamental problem that this is not me so you are going to realize that I have to cut this this knot of selfishness which ties me to this body mind so a powerful method is to engage my body and my mind in unselfish action adroit away tanta finally what realization will you get
I am all of this so why only act for the benefit of one per tick body-mind then let my actions be for the welfare of humanity let my actions be if you are devotionally oriented let
my actions be a pooja to the Lord so that is karma yoga how does it help it cuts at the very bond of selfishness why is selfishness a problem selfishness with a kappa twitch our less what ramanamma she's talking about find out who
I am is self with a capitalist that self is common to all but my selfish action is directed to this particular body and mind or to that which is connected to this body and mind my family my wife and children and my relatives and
my company mind me and mine that's what ties us deeply to this this to this earthly life that is the source of impurity so that impurity sort of clouds the mind the more unselfishly
I act the more I viscerally begin to feel I am NOT this body and mind this is just one body and mind there's so many bodies and mind what shows particularly special about this body and mind nothing so karma yoga by counteracting our innate selfishness pure purifies the mind it replaces selfishness body mind bondage with unselfishness so that's how it purifies
the way it's a very very powerful tool for purifying the mind it's a pure mind which can be concentrated by meditation and it's a concentrated and pure mind which can immediately grasp when somebody like Rama she says find out who
I am it cast immediately not only grasps holds on to it many of us we get it when we slip away from it again thank you very much I enjoyed this session shantih shantih shantih hurry
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