Video 4

4. Bhagavad Gita | Chapter 2 Verses 13-15 | Swami Sarvapriyananda

vasudeva's suitum daivam comes as our new denim diva keep our aman and Krishnam when they jagadguru please repeat after me verses 11 and 12 which we did last time Sri bhagavad watch a sojourn and was oh just one and we'll just one Raja - Raja - Raja say guitar soon a guitar songs guitar soon a guitar songs sure nanu so Chanti pandita nanu Sojin depended not River - Nasim not Ivanka - Nasim not Omni me Jana Deepa not Omni me Jana Deepa not a Ivana Bobby Sharma notch a even Oh Bobby Sharma salary via Matta param saruba via Matta param so Shri Krishna has started teaching Arjuna and the central doctrine of the immortality of the soul that we are not mere creatures of flesh and blood fated to be born yesterday and died tomorrow that there is to us a core of existence of spiritual self which is immortal which is not born but with the birth of the body which does not age with the aging of the body which does not fall prey to disease or decay with the body and which does not die with the passing away of the body that self we this is the first central teaching if there's one thing you take away from the bhagavad-gita it's the doctrine of the immortality of the self I like that beautiful example of the little of the wave I often use it very cute example imagine in the Atlantic Ocean a little wave is born you know and as little waves do it makes other little wave friends and it goes to waves cool maybe but very soon life is not all fun and games because life life is of course first of all very wet being a river but then you find some other waves are mean to it some are friendly and there are some waves so big and little wave looks at them and thinks oh they are fantastic I wish I could be like them I'll never be like them envied you know and there are other waves which are smaller than it maybe there are bubbles and foam and the little wave looks at them and thinks what losers contempt and then the worst of all problems comes that it sees the shore rushing up the Atlantic show rushing up maybe Long Island or something coming up and it looks in horror and asks its friends what's happening there oh that's where waves go to die what I'm going to die yes no I don't want to die but you have to everybody has to die you go and crash against the shore and you die and he's horrified it's the inevitability of death the fear of death but luckily there is a way of Gita class going on and it's fortunate enough to go there and he hears that yes waves die but then we are actually not waves essentially we had this wave form but essentially we are water there is something called water which this water the water does not die you go and slam into the rocks there you just lose the wave form you are water you still water you're sprayed out your form now your water vapor whatever you are you are always this water which does not die and after a long after sometime you know the wave realizes what water is and look at the results first of all it realizes oh all of them the big huge wave I wish I was jealous off that's also water I am water and the little wave I was contemptuous of we are exactly the same the same water in me and in that way there is no jealousy no snow Envy our contempt and greatest of all that fear of death is completely gone it's a change of form from a wave form - maybe spray or form or whatever change of name and yet I remain exactly the same not only that another great thing which comes safe as water as wave I'm separate from each wave that is another wave and that's another wave and I am a wave but as water all lives are me I alone am in all waves all waves are in me sir Babu thr atmanam sir Babu Thani chart money all beings are in the self the existence consciousness place and that exists X is that existence consciousness place I am in all beings so that realization comes so it's a very nice example and by the way examples have their limitations so don't you think that I mean don't think that yeah but the big wave still has more water I may be water but that's the limitation of the example well from the point of view of Brahman existence consciousness bliss there is no more or less it is one indivisible being it's not more somebody as more brahman Sri Ramakrishna's more Brahman I'm a little less Brahman lower-grade no we are all the same Brahman and not not not that we are parts of the same Brahman or the same type of thing there is no difference of type the philosophy gives a type token difference there's no type token difference here it is one reality we are exactly that all of it totally completely I've got me started on my favorite subject but sri krishna has introduced it in a very simple way you are not the body you are the one in the body in fact Vedanta makes a distinction between body mind and the self so this changing body and inside the embodied one which is a changing mind also intellect mind memory these are also changing and you are the consciousness in which the mind is operating and through the mind the body is experienced and so on that is what he has taught and very poetic language he says it is not that there was ever a time when I was not there was it's not that there ever was a time when you were not not that there was ever a time when these Kings assembled warriors and kings were not nor indeed where they will there be a time when they will not be you see we are all here right now there's no doubt Arjuna has no doubt that we are all here Krishna is there Arjuna is there all the assembled friends and enemies are here but our question is where did we exist before the birth of this body our question is is there anything after the death of this body so Krishna says yes this is the eternal truth of all religion all religion says there is something which was there you were there before the birth of this body and there is something that lasts beyond the death of the body to be precise from a Vedantic perspective it's not just the Atman which outlasts the death of the body the mind also last the death of the body so it the mind which is the repository of experiences of tendencies samskaras vasanas that which goes from lifetime to lifetime so it's the sukshma sharir the subtle body mind is a part of subtle body I'm using the word mind in a general sense in Vedanta you'll have so many components what I'm saying I'm just saying mind but actually in if you say what exactly is the subtle body they will talk about 19 parts five sense organs not that the nose and the eyes and the years will go with you after death the powers of the sense organs the ability to see hear smell taste touch the five sense organs the five motor organs the five prAna's that means the vital forces there are five of them and then the four functions of the what we call the inner instrument untuk karana mind intellect ego memory Manabu digital hunk are all together 19 5 Plus 5 Plus 5 plus 4 if you say I forgot that don't fear it will come again many times over so that does not die with the death of the body that does not die with the death of the body that goes on when this body dies that goes on to other worlds and and takes up other bodies so that is the teaching and the admin does not go anywhere the pure self existence consciousness bliss it's like the Sun ever shining it's always there so that is the teaching now the next verse 13 2000 as minyak today e komova gnam gnam gerra tata d hunter prop didi dadi hunter property actually the wrong tatata hunter a property Tata D hunter property dhiras tatra na muhyati dhiras tatra na muhyati so what does it mean even as this embodied self that means you in this body attains in this body childhood youth and old age so does it attain another body the wise man does not get deluded at this it's a very well-known verse on the bhagavad-gita and usually it's the time you get to hear it is when somebody dies so this is traditional Hindus will have a Gita recital when somebody passes away so these are some of the verses which are chanted so it's very well known it is a peculiar resonance with me because of a childhood memory I remember when I was a little kid our neighbor they had a son who was much older than me but I knew him he was about 10 or 12 years older than me so so at that time this young man was nineteen years or twenty years old and they went in a college to a college picnic and he drowned and died in the sea so here is this neighbor family morning you see loss of a baby is trauma a traumatic but loss of a grown-up young boy or girl you know or whom we have raised through childhood that's very deeply deeply scarring so I still remember I think they were chanting this verse or some of these verses and my dad had sent me to their house with a copy of one of the volumes of Swami Vivekananda's complete work so I just had that kind of memory and this verse you know so what does it say just as the embodied being who is this embodied being sounds very philosophically you hear us you and him and her and I we who feel in that I am in this body what is embodied we who consider the sentient being here which considers this body to be mine my body or I am this body or this is my body this is called the embodied being the one one in this body that one just as it experiences childhood Co mahram youth yo annum gerrae old age look how they went straight from youth to old age that means I don't think they had the concept of Middle Ages so just as we experienced how do we experience not by itself the sentient being is not a child or our consciousness is not a child consciousness is not a young person or an old person because of the changes in the body imagine right now in this lifetime itself such vast changes we have undergone the child's body and the body you see yourself in now vast changes in structure in either in appearance vast changes and the mind also in this body as we move from babyhood to childhood to teenage to youth the mind undergoes so much changes you know so much more you learn so much more your attitudes change your what you want or your perception of life vast changes come over us and yet this is the point yet we identify ourselves as the same person I was that entirely different body I was in that doctors tell us in in seven years I think every cell of the body seven years or some such number they gave every cell in the body is gone except I think some nerve cells they remain and every cell in the body is not suddenly not at the end of seven years I'm going for a full body replacement over seven years slowly so by the end of seven years or whatever eight years ten years even the particular cells those past specific cells are not there we are actually continuously shedding it we sound very messy but we are luckily we don't see any of it those what do they call the forensic detectives one of the ways they catch criminals is that they say the human beings are not aware how much clues they leave behind everywhere they go so much of our body cells we are continuously shedding into the environment so we a continuous process of change what sri krishna's doing here is notice what he's doing first he intimated to us the nature of the real self that existence consciousness bliss which the atman which is neither Barnard dies does not age decay nor is subject to disease that one is the self is a real self but now you also must appreciate the nature of the non-self the mind and the body now he's talking about the mind-body complex how it changes it's not you but appreciate what it does it changes this is the nature of the non-self what you are not the body what you are not that changes dramatic changes and because of those changes I identify myself as a child as a boy as a teenager as a young man as a middle-aged man as an old man but not because of leader consciousness because of the changes in the body these transitions are so clear so dramatic and yet we identify ourselves across these transitions now what Krishna is saying is extend it a little further just like that he says this particular body also will be will trying to transit into another body they hunt are a property they hunt are other body they are means body the hunter next body another body this body gets worn out the nature of the the non-self that the body one one thing is it changes dramatically second thing is it gets worn out wear and tear and like clothes you wash them keep them carefully then after some time they are old and you can't wear them on formal occasions you can't take it out and then finally they are discarded and you get a new set of clothes he will use that example little later Krishna will use that example just like discarding an old pair of trousers or something you discard the soul in this body here he means the jivatma aftman plus subtle body it discards an unusable body and moves on why be unhappy are going to get a new model improved iPhone 8 so you move on all your data is transferred into the next body so this is the teaching need not be afraid need not be unhappy at it yes it's a little more dramatic than going from you know from childhood to teenage although I wonder and somebody said I wonder how we survived our teenage years so a little more dramatic than our lifetime changes but it's still just a change you are still there notice your friend is talking and then his phone he says hello hello and he looks at the phone all my phone died your friend didn't die the phone died right you're talking with your friend after that you can't hear him anymore do you think that he's dead or the phone is dead phone is dead but because the phone is dead you can't hear him anymore if it was a video call you can't see him anymore exactly like that when the body collapses when the body dies the reclaim here is in Vedanta that you continue to exist that person continues to exist but you cannot contact that person anymore through that body not can that person contact you cannot speak I cannot hear you cannot move around so so phone is dead that's all until the guy gets a replacement only thing is in this case when the replacement comes is forgotten all about you your number is erased it's a different number you don't know what the number is and so you can't get in touch they haunt our property all right ask everything gets transferred according to one claim because it is said that in the last life Yogi's recall all the memories of past lives so it is there but not recoverable we cannot access them just like the claim is that there are many minimum I guess most of the traces of our childhood babyhood are still there in this rain we just can't access it and the proof of that is suddenly sometimes you access it and there were experiments I think Penfield's experiments where the stimulated parts of the brain many memories which were simply not experienced by that person for many many years decades they got vivid recall when that part was stimulated which is neurological proof that I mean things which we would not expect they are there but we can't normally they are not available for recall for us now and claim is that all of this gets transferred to the with the subtle body it goes on to the next but then what is recoverable what the ones which we see are recovered our tendencies so if you get a PhD in neuroscience unfortunately you will not be born as a baby with a PhD in neuroscience so all that knowledge the specific knowledge is not either not there or at least not recoverable but what is recovered what gets manifested what is found in the next life are tendencies desires certain proclivities tendencies in some extreme cases it becomes startling in most of our cases it's mixed we get a mix of good and bad tendencies from past lives but in extreme cases like say a prodigy for example so there's no way of explaining how that that comes about somebody has extraordinary capacities in music or mathematics or chess or something like that and in a few cases there have been cases of recovered memories from past lives have been documentation but some scientists would not take that seriously but there's a lot of data on that yeah so all of these are passed on physical body dead brain nervous system all gone here certain tendencies characteristics are expressed in next life so what physically what goes on that that is the subtle body only survives the subtle body survives death it's sort of let's put it this way it curls up into like what we experienced in deep sleep blankness and then when it gets a new body either in other words all when you come back here it starts working again and part of our samskaras depending on the body we get part of our past experiences or the recordings to samskaras they get activated not all of what we are is expressed right now what is our past karma has given us this body and what is suitable to this body and this environment is getting expressed now we are ancient creatures even though even the new most newborn babies also have a very ancient creature sometimes you can see it in their eyes but by the way the mind is very intimately connected with the body and nervous system so as the body and nervous system grow the mind also expresses is more faculties come into play as they decay and deteriorate the mind also becomes feeble and deteriorates although for Yogi's for highly spiritual persons their mind doesn't seem to be touched by the deterioration in the body they seem to be above the the general degeneration of the body so even in I've seen I saw Swami Ranganathan Anji Swami beautician jibbety year after year I saw them 98 years 99 year in the 97 years so alert so perceptive it's like luminous minds 98 year old body and this I've seen again and again and again so I've seen as well so these are well known figures but I have seen a Swami who was in his 90s who was paralyzed in both legs he was blind in both eyes and he lay like that helplessly for the last maybe 10-15 years of his life and I saw him in the hospital like that you haven't seen a happier person that day when I saw this person this Swami I realize what it means to be bodyless bodyless does not mean to transcend the body doesn't mean to come out of the body like a puff of smoke or something like that it means being in the body using the body remaining in the body I'm embodied and yet not affected by the body we get depressed little scratch here a little egg here we get depressed we get anxious second opinion what's going wrong with me the attitude should be let the body stay for a hundred years let it die today now itself exactly the same to me at least say it with conviction you'll see how much strength you get so I've seen this in many cases then krishna uses a word dearest doctrine and we hated hear the word Hira will come again and again the word Hira it's there in many Indian languages also it means a patient person a solid person you know like strong person or a heroic person a strong person basically here however deira has a special meaning Shankar Acharya and his commentary says D raha demon demon means the one endowed with this knowledge of the self vivre a key I'll translate it this way the one who is able to deploy this knowledge of Vedanta to overcome the sufferings of life literally Dara is equal to demon one possessed of knowledge but knowledge with on technology not only possessed of knowledge is able to deploy it in life so when there is old age and disease and unhappiness and loneliness and all that still have the power to rise above it knowledge and the ability to use it in one's own life like I mentioned that Swami who was paralyzed and blind and still that is demon that is thira this is deer and tatra na muhyati the the one possessed with this knowledge is not deluded is not shaken when just as you transfer from you transit from childhood to teenage to youth to middle-aged to old age and it's natural nothing to be upset about similarly the transition from one life to another from one body to another 14 so this this versus look at the words in the worst day Hina of the embodied as being authority as in this body the embodied one you as in this body Co mahram childhood yo venom youth and includes middle-aged also Jarrah old age just as you experience you the embodied one you experience these states because of the changes in your body similarly Tata in the same way they hunt or a property you attain to a new body and so the one possessed of this knowledge knowledge of Vedanta should be able to deploy it be not shaken by death Swami Vivekananda what a powerful definition of religion each soul is potentially divine and the goal is to manifest this divinity within us manifest means not only to know it but also to leave it to live it means to face up to the challenges of life that is what he calls the Hira here fourteenth mattress purchase to count the mattress purchase token tea she tore suka dukedom she tore suka do come up you know knit come up you know Natan tanta textured swab ha don t take shots Wawa o son of kunti since contacts with objects result in heat and cold pleasure and pain they are subject to coming and going and are transient therefore o descendant of Bharata just endured them suppose the question is all right I understand that we survive suppose I believe this also that we do survive death just as we continue from childhood to youth to old a general and in the same way which survive death and we go on to other lives okay I understand that but in this life it hurts pain hurts there is physical pain that is emotional playing pain there's unhappiness in this life what about that even if we do persist throughout from life to life we still suffer here what's the solution to that and sri krishna says no solution you have to put up with it but why how that's the beauty of it put up with it of course we have to but how mattress partials to Conte Oh son of Kunti he says the word word let me explain the word first mattress purcha mattress purcha fourteenth verse what is the meaning of the word mantra it means sense organs me and a guy on TV shia ability Matra ma literally means to measure so from there me and they to measure that means to know whether it is form or sound or smell or taste or touch when you can know them that's called measuring knowing them getting a grasp on them that by the you know these things what are they sense organs they are called Matra they are called Matra so we have eyes and ears and nose and tongue and skin and sparsh especial it really means touch here it means the things which are touched that means the objects what do the eyes touch it's a way of putting it the eye eyes can't contact form Rupa what do the ears within quotes touch sound shabda and those ganda fragrance of smell tongue Jeeva rasa taste skin Tok Tok means skin what do they touch it's partial to touch literally heat and cold and pressure and warmth so that that's what the skin senses the objects with other objects which are sensed are called sparsa and the ones the instruments with which we sends these different objects they are called Matra a slightly different interpretation but coming to the same thing is mattre means the functions of the senses not just the eyes but the functioning of the eyes indriya rick t he they say the functioning of the eyes which gives us the input of seeing so sparsh I here means the experience corresponding to that function first meaning the sense organs and the objects eyes and form second meaning the functioning of the eyes and the experience of seeing basically same thing little more intricate the functioning of the ears and the experience of hearing which we are having right now so this is what gives us knowledge of the world and what it generates various experiences some are pleasant some are unpleasant he says experiences Sheeta cold Kushina heat so now we are making a transition little cool outside and everybody who comes in it's so warm in here so heat and cold how did you know that mattress purcha skin temperature outside and you get an experience pleasant experience unpleasant experience too much cold unpleasant too much heat unpleasant just right Pleasant these are pleasant and unpleasant experiences provided by generated by the functionings of the sense organs contact of the sense organs with their respective objects they generate the will this is the very nature of the machine this is a very nature of the not-self anatomist experiences they come and no note their nature they come and go they arise and cease continuously in an endless flow as long as you are awake and in dreams - they arise and sees as long as mind and sense organs are working you will have a series of X you will have it inevitably are gamma by coming and going arising and ceasing and therefore on it aha transient impermanent every experience is impermanent what do you have to do then tain't it accessor for bear bear with them over Juna say what kind of solution is that it's a very deep deep solution I was just thinking about it this word titiksa it means forbearance it means patience Shankaracharya in his Viveka chudamani says this is remember this is for whom a spiritual aspirant for a spiritual seeker it's a very great quality a profound quality to be cultivated I was just thinking about it so many thoughts came to my mind I was in the library at Bryant Park so sitting and thinking about this and studying this and Shankar Acharya says sahayam's are overdue kaanum a practicar a poor welcome Jinta Villa Opera hitam Sadiq Shaniqua guillotine vivek germany what is this forbearance in effect defines it what do you have to do all kinds of miseries forbearing pleasure anybody everybody can do I'm just putting up with lot of pleasure no it's the unpleasant side of life which disturbs us which makes us Restless forbear there's a reason for that there's a spiritual reason for that putting up with all of that without desperately trying to remedy situation will always remember common sense that is taken for granted if I'm very sick I need to go to a doctor and take the medicines but after that they'll be a period when I have to put up with unpleasantness and pleasant medicine and present treatment and unpleasant pain so put up with that and how do you put up with a scowl no cinta will operate on without complaining without anxiety be relaxed about it let it be let it come let it be let it go you be relaxed about it this is called T diksha Sri Ramakrishna considered it one of the greatest qualities he called it in Bengali showed jakara to forbear in life whatever happens in life in relationships monitor financially health-wise do what you have to do be active remedy the situation but don't be anxious and don't give it thought don't dwell upon it don't regret it don't agonize over it why will you not agonize over it because it is impermanent they come and go then how do you treat impermanent things welcome stay good bye neither resist nor cling neither resist not cling to unto impermanent things it does no good that which is to come will come that which is to go will go again always so I don't have to go to the doctor I don't have to take medical treatment no no no of course not you have to do whatever and you see sri ramakrishna would say in bengali there's a three the lady the letter Shah the three of them and they all pronounced in the same way in Sanskrit Saoirse in Bengali pronounces sha sha sha all of the much the same pronunciation but one meaning of that is for bearing in Hindi what you call Sahana san Shakti that means to to forbear so three letters and they all mean they all are pronounced in a particular way and they all mean also there the second meaning to it that is forbearance so he would say that he would make a pun on it it makes sense in Bengali not in other languages the pun goes like this sha sha sha Jay Chou Oishi Roy gin Naja I tarnish I literally translated without any of the pun effects special effects it means for bear for bear for bear patience patience patience the one who for bears will last the one who does not for bear will be destroyed I was reading a book on the Buddha's teachings and Buddhist book one of the greatest qualities which Buddha praised was patience shantideva in the Bodhi cherry avataric a very well known Mahayana texts he says the root love compassion patience love and compassion are less important in patience he says when you have patience love and compassion will come up themselves and there's a lot of research being done right now there's a psychologist Jonathan height H AI DT he's very well-known in United States one of the things he did was the experiment was an experiment in compassion so two groups of students they were one group was asked to read something they were given and the Harvard Divinity School are the Divinity School maybe Princeton Divinity School somewhere so they were told that you have to read this section and prepare a sermon on it and go there and if you deliver the sermon of course that's not really what's going to happen one group was given the story of the Good Samaritan who helps people on the wayside so they prepared it and they walked across the lawn where to the other building where they were supposed to give the sermon of course there was nobody there when you go across there there'll be somebody to tell you the experiment is over go home what what was there was on up on a bench in that lawn was somebody pretending to have a stomachache you know as that person the seminarian would walk past all engrossed and trying to remember the points he has written for this for the talk on compassion this person would sort of you know collapse in pain and sort of groan and moan and collapse like this but the aim was to see how many stopped and out of concern how many asked if they could do something almost nobody did they're too busy about the talk they were going to give some did and it did not make a difference what story they had read with a true story about compassion or some other story or the parable so the the result of the experiment was it's not so much knowledge that you have to be compassionate that makes you compassionate rather it is that calmness and slowness and quietness where you pay attention to somebody else that makes you compassionate if you notice the suffering of another person that was the conclusion if you notice the suffering of another person in most cases we have the as human beings we have they call it mirror neurons and so on so we have a we are built to force sympathy so we that's why they say that sometimes in places where life is slower in villages and smaller towns people are more compassionate it also could be that people know each other whereas when life is very fast classic example of course Manhattan there is no time to be compassion people are so engrossed in their own minds and their own anxieties they don't notice what's going on on both sides so patience yeah yes right so that's exactly where patience comes into play the Buddhist book halves reading then you made an important point patience does not mean taking things slower letting things happen to you patience means not being defeated adverse son comes to circumstances adverse people who are treating you badly people are a health problem or a financial problem whatever don't admit defeat that is a sign of patience not to collapse and say I am being patient let whatever is going to happen little just going to happen no to retain energy to be up and doing calmly to get back into to shake up the dust dust yourself off get back into the struggle calmly without reacting so without reacting does not mean you will not do anything you will do what is necessary that's what I'm trying to answer your question so for example you said bottling up feelings the bottling of feelings is not good suppression of feelings isn't a repression is not good but channeling feelings is very good reaction means something happens and I react immediately to it somebody says something nasty I said something nasty back to that person that's a reaction but I don't say anything I try to engage with that person constructively or ignore him and go about my business that will not harm that's better that's much better immediate reaction is what what is to be avoided the way Swami Vivekanand the defined patients very interesting he defined you would always define in a positive way no this answer to your question anything he would define in a positive way for example humility we think humility means being low and accepting and being humble you know what is Swami Vivekanand definition of humility he said humility does not consist in being a doormat humility means seeing the greatness in the other person seeing good and greatness in other person that is being humble how did he define patience he talked about patience for him was strength not in terms of patience his strength and what is strength not to thrash the other person he says strenght is to stop referral reaction but a deep definition of strength it's easy to fidget it takes strength to stay up to sit still it's easy to reply immediately it takes strength to hold back it's easy to think badly of others or become anxious about a particular situation but the worrisome situation is emerged immediately and anxiety that anxiety does nothing except create heart disease that anxiety does nothing it only creates harm it's a weakness of the mind the mind is an instrument it's just churned sorry helplessly and in anxiety I will not be anxious I will do what is to be done I don't think what is to be thought I will say what is to be said but no I will not entertain anxiety or stress no to whatever extent possible that not reacting physical level verbal level mental level he says that his strength and that strength he defines as patience that's a very good idea actually he says when you drive a chariot to let the horses run amok is that strength or to hold the reins and pull back the horses and guide it along a particular direction is that strength it's more strength to hold back and then guide it to gain mastery of the body of the speech and of the thoughts in the mind that is strength and that strength and patience are it will be manifested as patience all the great men they might seem impatient because they are very energetic but being energetic and impatient are two different things tremendous energy but continuous the patience to apply that energy in a particular chosen direction that leads to greatness I remember a beautiful song by Kabir das some of you may have heard it I will tell you this I looked it up actually I remembered it today then looked it up I heard it many years ago melago er fakir II me some of you may have heard this oh my mind no be attached or or take to the monastic life the ascetic life the simple life my mind has fallen in love with the simple life my mind has fallen in love with the free life fakir fakir is a is an unattached like an ascetic a lover of God and not attached to anything in the world oh my mind he calls his mind his friend or my mind my body fall in love with the free life fall in love with the simple life jozu kapowee Rama Mahajan me so suka nahi Amiri me the the joy the Bliss that you get in repeating the name of the Lord Rama it is mere mantra the name of God - chanting the name of God that joy is not there in in being wealthy and powerful man Lago you are fakira me oh my mind take to the free life take to the holy life Bala Bora sub caste only J guru Gujjar car goes run Gary be me listen to all the good and bad which the world throws at you see contact with the senses generates pleasure and pain heat and cold not only heat and cold pressure and pain it generates honor and dishonor success and failure hope and despair be serene now in all of this good and bad the world throws at you live the humble life literally Gary V means cargos Rangiriri means the poor life poor this is a very beautiful Christian phrase poor in spirit poor in spirit means not with a broken spirit no no means low and quiet and humble but a why I'm telling you this the end of this song is very beautiful and at the end he says our Kiryat and haka Malaika gah heap here at chi here at Madhuri me very touching towards the last of last refrain of the last quarter of the song it says very soon this body will pass away into the dust it will merge into dust ashes to ashes dust to dust pure a hindu body will be burnt and this much ashes will be left i have literally seen because we we have a tradition of creating the monks of passed away and so i've seen it is this much dust this much ashes it's put in a little bowl and then little arden part and then floated on the ganges on the ganga which is next to the monastery that's what remains or if you're buried the body decomposes back into the earth dust to dust why do you go around with so much ego a kirtan milega chi appear Atma Garuda me why walk around the earth with so much ego in a blink of an eye you'll be gone back to dust where is this ego coming from and then Kabir concludes he says Cohutta Kabir the usual way soon oh hi sorrow oh oh spiritual seekers or seekers of God listen to what Kabir says Sahib Malaysia Budi me the Lord my God is attained through patience suburi the word means contentment means patience subber means to be patient hold on hold on hold on there is nothing like holding on yes yes and yet it seems like we're the only ones but their instinct driven here we have the possibility of freedom the first time the possibility of freedom and so we are like a bridge human beings are like a bridge so this human birth remember we are sentient beings whether in the body of a dog or a plant or a human body or a divine body we are sentient beings in this body it's like a bridge between towards the higher life so that's why for a beautiful conclusion the Lord Sahib uses the word shape for Lord so might the Lord my god is attained through patience suburi may stay in patience in poverty in humility stay there and you will get the Lord we become impatient in patience pride anxiety they all go together when to start at the top I remember there's a story which are Sri Ramakrishna's to tell a young man came to the ashram 2bic to become a spiritual person and he asked what can I do here there whose lives here well the Guru lives here with his disciples so what does a disciple do well the disciple has to get up very early in the morning and has to meditate and has to clean the temple and the and the ashram and has to attend classes and study and exams and memorize Sanskrit verses and serve the Guru and go out and collect firewood and arms for the ashram and so and so for long list of duties and what does the Guru do oh he gives a few talks and then the disband said well then I'll be the Guru you know it's not so fast this is a story which salam krishna says everybody wants to be a guru nobody wants to be a disciple it's actually much harder to be a good disciple than a good guru I remember once in the ashram when I was a novice a young man came to join the order a simple young man from the village he just read a few books about Vivekananda and so they asked him we asked him so why do you want what what do you want to do why do you want to become a monk he said then I'll go to the world Parliament of Religions to teach Vedanta and we told him sorry you are about 100 years too late this was back in the 1990s more than 100 years ago so American has already done that so what is left for you is to clean the temple and coke and yes dynamism is not against patience at so so yeah I know you'd notice how where they can the defines patience as strength notice how you find patience is in see I just mentioned patience is not being defeated for example when I say so that resilience these qualities will serve you well everywhere even in any of the professions that you talked about the qualities you are talking about and middle-management qualities and those are the guys who want to prove themselves you see those are the top at any any organization you will find some of these qualities there but remember these this is not a management development workshop and these are qualities for a spiritual seeker what will you get by these qualities what will you get by those qualities you can climb a little while further up the corporate ladder but Kabir has the last word very soon handful of dust nothing else I know this story that a counselor he was walking with his client who was executed and very stressed in a corporate job and he said I have no time I can only you know whatever you say this session this practice and no time for that you don't understand day and night I'm busy and they were walking through a graveyard and this counselor said look at those people all those graves tell people lying there in their time they were among the busiest people in their lives that's what's waiting for you very very soon very soon now you should always have that attitude today hundred years later no anxiety on that score ashtavakra say is that Tish tattoo let it stay four hundred years or let it go today itself I have to be equally serene in both ways so not concerned then what will you do do whatever you have to do then see what is important in life it's the only one thing will be important in life then this one imitation of Christ a very beautiful book Swami Vivekananda loved it it was written by a medieval Christian monk Thomas a Kempis there this very thing is talked about how do I find peace the writer conceives of Christ talking to the disciple so he just this is like he imagines this so the disciple asks Christ how do I get peace peace and he Christ says to the disciple says if you want peace my child then do these four things now compare these four with what you just said the aggressive dynamic corporate ladder climbing no time kind of a tense high achiever a type personality what does Christ say for four things and you will be shocked he says if you want peace four things one always try to have less rather than more 50% of Manhattan finished here 180 degrees opposite of what you are trying to do remember Christ's condition if you want peace he says I'm going to hold on to that if you want more rather than less then you will not get peace you will get everything else if you want peace always seek make an effort work hard to have less rather than more now you're seeing many books about the simple life coming out those books themselves will have no space for them so much shame first second one is even more difficult always seek to be last rather than first even more difficult what do parents teach the children so what do you mean my son won't get into an Ivy League college think about it what it means the kind of mentality they're not that his trying is hard to be a loser that's the first thing that a person in Manhattan will try to say oh you want to be loser no no no no no one thing which you want say suppose you want God realization there no compromise in everything else and I'll you go ahead I have nothing to I'm not competing against you the last rather than first this is just a play on the biblical assurance Christ says the first shell the last shall be first then the third one is even more difficult if you want peace even more difficult than this always seek to do the will of another rather than your own always seek to do the will of another rather than your own 50% of divorce cases will be solved here itself they will not end in divorce they will the problem will be solved let your will be done think about it why not in most cases it's a minor difference of opinion and difference of taste always seek to do the will of another rather than your own if you want peace and the last one is most important in all things learn to accept the will of God everything is exactly as God wants it to be even the most horrible things to learn to accept that do your duty if you see suffering if you see problems do what you have to do but know that don't don't fight against reality for things if you want peace we do exactly the opposite more rather than less no peace first rather than last let alone last not even second always first how many people can be first everyone yes it does great one not great they say if you win the rat race you're still a rat just a bigger rat than the others and then the third one my will not yours immediately no peace that's the that's the route to the almost all the quarrels we have in this world and the fourth one acceptance of the will of God that is called de raha patience diksha forbearance spiritual forbearance now as on purpose I spent a little time on this what will be the result of all of this Jesus says in the imitation of Christ you will get peace Krishna says you will get enlightenment you will get freedom moksha God realization if you do this how will you do it with then he's not asking you to go and fight this fight the enemy with no weapons at all he's arming you with the weapons of spiritual knowledge spiritual practice then asking you to practice patience in the face of the ups and downs of life try it a little bit you'll try you will gain in strength confidence and peace of mind a little bit you try God will give a will continuously give you opportunities don't worry starting right now the moment you step out he'll give you continues is small and large opportunities if not spiritual don't take it in this spirit then stress anxiety grumbling Swami Ramanathan is used to tell us if you are a monk one thing you give up no grumbling don't grumble at anything is holding grudges and grumbling absolutely not grumbling stress anxiety annoyance irritation this is life fear anxiety terror what's going to happen nothing much will happen but terror and if you take it spiritually this whole the same problems will remain they become the cross Jesus Christ had a cross we also will get a cross suffering so who wants to be on a cross you are there anyway it's you have been fixed upon it recognized it as a cross spiritual progress peace of mind joy elevation freedom don't recognize it struggle endless birth and death so that's what happens the result he says into 15 three that and stop because the sixteenth one I'll tell you about that later it went first the fifteenth one young he the Italian TT yum Hina be Italian TT Peru sham Purusha shahe Peru some Purusha shia-sama dukkha succumbed Hyrum Samar Dhaka succumbed Ihram so I'm rhetorical pert a rhetorical party so what is the result of living like this o best of men that wise person whom these do not afflict that means those the person who's not unsettled doesn't become Restless doesn't become shaken by these by the cross who is serene who has a chronometry in pleasure and pain does what has to be done but serene calm not shaken is fit for immortality that one is fit for immortality that one is fit to be a Jeevan Mukta enlightened while living so young he no better entity the one who is not troubled by these things ups and downs the duality is coming from the contacts with the senses the best among people such such people Samar's who come to come the one who is serene in misery things which would have produced misery things which produce pleasure in both cases even nests of mind that person is the Ihram see the same word again remember theorem one who has this knowledge and can use it in life can walk the talk or that least one who's trying to walk the talk so amrita vehicle potty great result comes to such a person immortality is the result of all of this enlightenment moksha salvation whatever you call it the next verse 16th one is one of my favorite maybe D favorite also in whole bhagavad-gita it is as one monk in the Himalayas he told me he said Ito gataki darshana Creed ahead this is the philosophical heart of the bhagavad-gita the next one which is coming 16th verse so I'll spend at least one whole class on it I'll explain what it means then we will go to the original commentary of Shankara sorry you don't have to get it I will read out and explain relevant portions from the commentary of Shankar Acharya about it the fundamentals of advaitha valent are there in the sixteenth verse he has built up to this so that we will see next time om Shanti Shanti Shanti hurry he owned that sat sri ramakrishna aparna must [Music]