Video 20

17. Shanti Gita - Class 17 - Chapter 2 , Verse 15

[Music] [Music] [Music] [Music] lead us from the unreal to the real lead us from darkness to light and illumination lead us from death to immortality and a far more shine in our hearts with your resplendent face um peace peace peace be unto us all so we are back to our reading of the shanti gita the song of peace given by bhagavan krishna two arjuna second time when his son pariksit was killed and he were believed and grieved very much and here in the second chapter the advice was this that when the mind impure mind thinks that the world is my own [Music] impure mind thinks that i am a created being and everything is me and mine so when that impure mind becomes pure we have read in the verse number 10 will start today from 15 verse 15 but we have read it just to connect with our previous reading we have read that with the intention to please god renouncing desires and resolutions performing swan's own duty in coordination with the devotion and faith carrying out regular and periodic responsibilities and duties and all offering all actions to brahman the supreme cell even visiting the temples and places of pilgrimage and serving in those places purification of the heart happens gradually so this is the purification which needs to be in the heart so that pure mind will then arise and that verse 11 says the mind has become impure by evil deeds sinful deeds when it is cleansed by meritorious deeds then the same mind then becomes pure and giving up its defects or impurities now what are the when the mind becomes pure what happens that has been mentioned in the verse number 12 it has been said when it is purified the mind generates this capacity to analyze what is right what is wrong the faculty of discrimination comes that is born and then one becomes engaged in deliberation about what is real and what is unreal so when the mind becomes pure it does not dwell on the world of duality more it analyzes the permanent impermanent the ultimate reality that capacity it generates a tremendous capacity generates in the heart pure mind and giving the power to separate out these two and what is that or more clearly has been mentioned in verse number 13. and the world is unreal this type of analysis of discernment continues then then out of it comes a form conviction what is the conviction yes brahman is the reality and the world is unreal from that discernment arises it is fashion naturally it is not a passive sensation that or mental mood comes but it is has its effect when that from that discernment error is dispassion and dispassion for what and that power a tremendous power what that dispersion does it forces one to renounce the sense objects which are totally false so tremendous power to renounce that capacity that force that mind then tends towards total renunciation that is the point here shri krishna says that this purific purified mind then viveka will come bewako discrimination and what is discrimination god is only real as ramakrishna said everything is unreal so brahman is real and everything is unreal and if that is so next step comes the power comes to get out or give up what is unreal we we discuss we analyze we talk more and attachment for the world remains the same no improvement in that area but when the really the mind becomes pure it will have the power to throw away things which are impermanent and attitude will be there it will be not pleasing at all so the 14 bars that's why we read this last time when this dispassion arises token the attitude comes the acts the objects and acts of enjoyment the objects of enjoyment there and the activity that fulfills those enjoyment both will appear like a poison that's called tibraviraga that is the prabhu raga comes when mind becomes pure and this detachment comes spontaneously and it is so powerful that it gives an ordinary person the sense of total rejection and mind finds no sense of attraction at all and as a result the most loved things which people used to love which they thought it was giving me joy looking at this feel it is a pain it is suffering so they revolt against it wealth people like wealth prosperity when the world seeing that wealth that devotee or that spiritual aspirant seems to be told he will see them wealth money it's like tormentor of the heart like ramakrishna's example we talked about last time the marawi wanted to give ten thousand rupees these days and ramakrishna feel a pain tremendous renunciation it will not please that oh someone is giving money i am okay it will be in some good cause i will utilize for this good purpose that is our mind but a per person of total renunciation uh it feels that you'll feel the pain of seeing such wealth or objects of enjoyment money appears to be a killer sons and daughters which are so dear they will seem to be as if they are my enemies in my spiritual path because that is bringing me an attachment so this is they're talking in high level high level of purity of the mind and these are the outcome shri krishna says friends they seem to be sculpture like the sun friends are very happy we are very happy when you see our friends and smile and dance and sing but that pure mind when it comes even the dearest friend that will be not at all attractive rather they will seem as if to scorch the heart home full of relatives appears like a desolate forest and it is not a very enjoyable place the whole body of oil wishes will appear like a deep dark well that means such a tremendous renunciation comes everything which is pleasing for the people who are in life for them everything is disgusting everything is just destroying the inner peace they want to be away from them it a dispassionate person having renounced all these things will adhere to engaging himself in his own welfare that means spiritual goal attaining the eternal bliss this detachment is not negative if it is negative then it is really bad but this detachment is for world but they instantly get attached to what is the divine what is bliss that means attachment to god detachment to the world and when perfect renunciation comes perfect attachment to god naturally perfectly totally denouncing everything that which is material or mundane and which is changeful now 15 verse is our reading today we start now if that renunciation does not come then what happens that becomes the life of a worldly person as millions and billions of us we live in ignorance that will be the spontaneous behavior of people like them they are giving the person of total renunciation they only find bliss in god and divine and these people who are totally attached the world they only cry being in the world every day their joys in crying haha why this is happen and they cry for their loss and gain let's say 15 verse is a big verse about seven eight lines it says [Music] [Music] [Music] giving a green picture of the people who are attached to the world what happens [Music] attached to the worldly pleasures deeply bewildered in that worldly attachment sata dhanapara always running after collection of money wealth prosperity roaming around in the world whimsically so attached to the world enjoyment deeply and bewildered in mind they are always running after wealth money prosperity roam around whimsically being attached to last children relative their mind is always full of anxiously engaged background chitta vishan anxiously engaged in the maintenance of their own family members and vishana being depressed and lapsey um chintaya bakulatma they are restless and confounded thinking day and night what they think where can i procure something even a little what was meaningless grass worldly people dash every day crying i am a loss i am at lord my life is gone where my entire energy is gone i have no money i am not this i am not that this type of frustration listen these people they are confused and what happens sukhara subhi mukha their face is turned away from sukha the happiness the rasa the joy which is available within being deprived from that the nectar of happiness turning away from the nectar of happiness what they do can you only a load of suffering bhar means what you carry wait wait they only carry the weight of suffering and cry out meaning what a loss my life is miserable who can help me and but the point is given a dream picture in both sides because here we have to understand that the teacher is lord krishna and the student it was arjuna it is not ordinary level of teaching many of the uh many of the audience who are listening to that it will appear very rude very unkind this way because we are to argue to look after our wife children home family in this way to become spiritual that question will come but you have to understand he is not talking of the student like us who are not that pure in mind mind is not so intoxicated in god mind is not established in such a reasoning state of discernment that the vivek has awakened in them in such a in such intensity that their mind is totally turned towards god nothing pleases them only god and god alone this is one category of people for them this is the way they look up the money wealth prosperity name fame people's behavior all this attainment of life the success of life and this is one side on the contrary with ordinary people who live a life this whole life is running for procuring money having a pleasurable life little comfort little happiness nothing wrong but end result is this doing this only we increase our suffering and pain that's why this verse is little strong and a green picture of the people who are not drawn towards the nectar of divine love and who are drawn to the joys and fun of the sense8 universe as vedanta teaches us the joy brahman is everywhere saccidananda is everywhere so everywhere there is a touch of joy but it is covered with name and form and my mind particularly cloud and mind darker mind so the light the joy which is inside does not manifest in that intensity whereas a perfectly detached person when he detaches from the apparent name and form and attractive objects they see the divine inside therefore this swim in the bliss of god consciousness they will swim they always swim in joy because they see joy everywhere but otherwise this is the condition attacks being attached to the worldly enjoyment pramukhta being bewildered sort of to dhanapara always running after wealth and money brahmana jaticham being attached to wife husband child children relative et cetera niger mind anxiously engaged only to boron means for the stomach feeling of the stomach and the enjoyments of little enjoyments which the life can bring anxiously engaged in one's own maintenance of one's own body and also family members and lapsa hung even the world is so rude and unkind though you search for that you labor hard but you don't get a touch of bliss you don't find joy and you become always searching more and more and more so always they become depressed ever restless and confounded and think day and night where shall i get a procure something one more money more even it is meaningless worthless but still they think when shall i get it how shall i get it this worldly people that is the nature of the world depictable they are as if carried out by their force of their song scars and the turning away from the nectar of happiness they are always day and night they are what they are doing carrying a load of suffering and crying out at a beaut many depressed mood saying ha ha ha ha what is my life who will save me who will protect me this type of thought now 16 next question [Music] to a blade of grass brahmadi stambapur jantam sarmambastu all objects every object sarvabhastum is disgusting for them anything even the position of brahma who is the creator god that position people we we how much we feel our position i am the ceo of this i am the president of this institution i am the head of this group all with this little lego we find so much pleasure or we crave for the whole world is a competition of going from one level to the other level to the higher level to the higher level but even you go to the highest level and that highest level is brahma the creator god from which the whole universe has come out from that point this person will have a spirit of feeling of detachment it has it is no meaning for him that is a purified mind so brahma this tamba purjantam bust to servant yogurt we are not talking about ordinary people don't make a mistake that you and me will have to do to today and they follow this that's why it is called in the scripture you have to understand for which type of student this message is we will have to understand that it is for a very very high quality student whose heart is so pure and he has the capacity to renounce to detach to put no value to the high position of brahma to the collaborate blade of grass stumbopur jantam a piece of wood has no value so starting from there to this brahma this number jonathan bust to serbam whatever object we see all those two jugupsitam is disgusting like ramakrishna nothing pleases him people are touching with the coin he is recoiling from there anything of temptation mothurbabu trying to pull his mind into the normal plane and he's recoiling his his awareness in such a level so these things cannot be understood without these examples of ramakrishna like people he's giving a disgusting what disgusting like a dog excretor dog excreta people renounces tries to throw away so it is no charming for a spiritual person like that who is really purified in heart totally clean in their heart they will feel this whole attractive universe from the position high position to low position wealth prosperity name power whatever is charming to us the ordinary people this will be totally disgusting like dog excreta suno vista samam tejam how they will give up what the question of enjoyment the question of enjoyment does not come because no one enjoys that type of object in the world if someone collects some dog excreta there is nothing to enjoy in that dog excreta so meaning the sastra shri krishna is giving an example that it is so powerful that they describing the mind of a person highly spiritual person what is like that we we don't understand as he said unless we had the life of rama krishna before us and direct disciples life also we find the same type of we know in the bhagavata what is called the qatar punishable when nochiketa went to jama's house and he's a practical demonstration when the jama tempted him or wanted to give him bhume i will give you land an emperor with huge property huge land now mahat ayatanam a big expanse no and i will make you leave for 100 years you like 100 more okay will give that i live the life of immortal life money i will give you that power that when you wish you will die otherwise you will not die tomorrow or i will give all the joys and fun which is available even impossible to have in the human plane or even available to the gods and angels i'll give all this but mama parrots don't don't question me about that supreme truth you are a child young boy enjoy all these things but see the power of the nochiketa's mental strength he has the courage and say it is not out of disrespect but it is his own calling this verse it is like dog excreta what he said he said i said god of death you are tempting me with this singing and dancing and enjoying this that please please keep them with you tell me the truth ultimate truth what is beyond so this is the state of mind you know we may talk big things but little temptation comes we succumb to that but there are people whose mind is so pure when the temptation comes the world appears totally different once swamiji was asked that the story is there so if anyone he said that swami if anyone anyone any woman looks at you and loves you what will happen he said that face will appear to me like that of what like that of what i forgot like a frog and frog is not much attractive to see see responding statement that means if that if someone looks with that attitude that face which is charming which will be so lovely but to the discerning mind pure discriminating mind it appears non-attractive it has no attention no attachment no attraction at all it is to be given up like that so here we find that that type of student is talking about so it is the tremendous renunciation when it comes then from brahma to a blade of brahma this tamba purjantam to a blade of grass bust to sharman jagupsitum all the objects appear to be disgusting what disgusting like dog excretor therefore they are jam they are to be renounced rejected along with what bhugabasana what the question of enjoying before enjoyment mind becomes so dispassionate so the person also is goes away even the desires subtle bastion is a subtle thing enjoyment is a gross thing but he's saying persona enjoyment for the question of enjoyment even the root cause which is the passion and the desire that will also wipe out there is no space for them for this type of people 17 verses [Music] the sense enjoyments the desire in the bhuga by sense enjoyments no udayti in their mind that thought never arises they cannot think of that so pure greena banta sunni rather they feel greener they feel hatred hatred for bantasani as one will feel disgusted when they say some vomited food comes out no when indigestion causes and we vomit anyone finds interest in eating them so giving a very gross example he's saying no udaiti basuna little desire in enjoyment of these things does not arise in the heart of such a pure soul bantasana as we feel disgusted we feel least attached or we feel dejected and rejected and having those types of enjoyment therefore desires for sense judgment do not arise one on feels they are eating like a disgusting as eating vomiting food therefore what they do tata samoa double choice [Music] so thereafter so if this is the condition desire for same surgeries are not arising in their mind when one feels they are disgusting like one is eating the permitted food so thereafter what will happen thereafter by practice of the control of mind and sense senses the control of the mind dharma is a senses sense organs shamu dhamma that is mind is peaceful and senses are touching the sense objects but mind is not connecting that way so the practice of swami practice of dhamma swama dama resisting from worldly enjoyments and actions endurance samadh param followed by the economy of the mind ramadhan mind is economity all this practice comes actually comes faith baba who will be fit candidate for these things no spirituality things so easy ghana is easy because i am brahmana i am brahman we were very simple i am brahman but it is true brahman i am true but we have to understand where we we are what is our my mental condition how i am impure in my mind how my mind is running for the objects of the senses how i am in my senses in my mind in my samadhana the balancing it is without this rigorous practice for a long time the purity will not come and if the mind is not pure mind will not move in that direction it is both dependence on one on other if you say i will be perfect then i will start from i will be seeing god one day it will not come so practice samadhana is that but if when one does not pay attention to what he has said that you are growing in spirituality means are you feeling the point which has been mentioned what ordinary people live like in the verse 15 we have talked about that they become attached to the world enjoyment they do like behave like that bewildered always running after money after running after wealth prosperity and also me and my family like that and it's gaining running and not reaching any peace that type of person cannot do anything but who can do whose mind is totally analyzing brahma-sutras and everything in this world [Music] is meaningless but still i cannot do that but i feel detached from that i don't feel interest in that if that has not come spirituality does not manifest we do practice we are doing that but we sometimes miss these very fundamental points how much attention is to be given that that it is practice of titiksha purati all these samoa [Music] in the words of upanishad foreign the firm conviction of the truth this grounding is very important which we see as i say cooking is also not that much time it takes but preparation takes long time fast planning what food then per i calculating the quantity of the items we need going to the shopping place and then finding this plan there and there and there then bringing them washing them cleaning them chopping them and making it prepare and then cooking also takes so much time but what happens eating eating does not take much time so we only hear vedantic so many statements we think that it is so easy what is there some people say i am brahmana so i am not to do anything one brahmacharya came and he studied vedanto meditated prayed did some puja chanting learned everything and one day he said swami are we going well why why are you going i have achieved everything i know i am brahmana i am roman and this world is this it is nothing but i have to do nothing i understand all this and i'm i'm there so so he went back to have some job outside because he's brahmana i know that brahman brahman is brahman water he do this or that it does not change anything see how we can easily get deluded into this type of misconception that it is only not saying but this sadhana dhamma mano india all types of suffering endure enduring all types of suffering not resisting to cure to mend the problem it happened let it go on that's the highest definition of shock and where we are we are so intolerant even for a split second so it is so nothing it is not to be we should not feel that we are worthless but it shows us the intensity of practice is necessary we have to make ourselves powerful by going to the instructions of the scriptures which has been given it is the age-old traditional path no one have realized god without having this taking care of that this can be taken care of in vedanta path this way and bhaktipati it can be connected i love god finished i love god so much automatically mind does not go anywhere my senses don't go into the objects of immediate things to delude me i love god and i don't like anything so this is the same thing but here emphasis is there who is the follower of path of vedanta on bible so those have to pay attention to this not that i read in a book there's really there is nothing to learn more in vedanta in in one class one student can know about bedan today finnish and i understand that and if you understand we can quote what ramakrishna said what is there in your vedanta to turiyananda what he said what is there in your vedanta brahmana alone is real and everything is false is there anything more so brahma brahmana alone is real jagan mitta this jagat this world is transitory changing jagan mitta but who is jiva jiva is not jiva jivo is brahman itself so know this but no this is so easy just here and no so this is the point the attention is to be given because our deep rooted attachment deep rooted attachment for the world for our name our ego our pride all devices which comes out of ignorance we are filled with that so careful we should be be careful to have this attention and careful to this correction correcting ourselves so that ultimately suddha and guruvakke bishasa lastly this vedanto is also very important guru bhakti vishwas guru said god is there god can be realized repeat this mantra chant this thing correct yourself improve your life don't default with others don't always look after others things pay attention to your thing but no i know i know what i care for anything so this is not the way what scripture suggests it is sastra bhakko and guruvaku that ibisha's why shottan is and confirming the truth these are the means so desirous for sense enjoyments desires for saint generals do not arise when one feels they are disgusting as eating vomiting food thereafter by practice of the control of mind and senses samadhama endurance titiksha desisting from any worldly enjoyment and action detection and samadhana followed by economity of mind that is the uh in desisting from any worldly enjoyment and actions and followed by economity of mind there comes what comes faith unless one practices this faith will not come in this shruti in the upanishad in the guru's words says guru our gurus have said many things but why it is not manifesting in our life after so many years 20 30 40 years you know 50 years why it is not manifesting because we are not probably paying much attention to this we should be waking up to pay attention what this suddha why shruddha is not coming why should the faith and trust why that pure mind is not developed why it is not telling us that that is it is available it is in your door it is knocking at your door follow that these are all confirmed truth so this is the thought we should have to carry on nineteen sangsaru grantive know now now he's talking about mukshita what is it these are the four major practices in vedanta so we have talked about viveka by action selfless action by prayer and bhaktive persona by doing everything and offering to god all these principles will make viveka awake more and mind will be furious then then we'll come back means detachment disgust for the objects which are temporary and love for that which is eternal brahman vivek and then he just talked about this samoa and dhamma in this verses and now he's got talking about the and the fourth point muhammad what is it i am in bondage i want to be free unless this understanding comes this understanding must have to come that i am in bondage why shall i make any effort to be free i am happy many people say that i have no problem why are you talking about so much unrest so much suffering so much pain in the world i am quite happy true if they are happy this book does not is not to be read by them need not have to listen to that this this is not for them so those are really means first condition that i want to be free mukti vedeno this is a grunty grand theme is the god it's die not jaraganti consciousness and jarrah jorah and caitanya they have been intertwined as as a result what is caitanya that is appearing as jaram means non-existence is it is not there as if and what is ex what is reality appearing as nothing what is appearing that is true and what is true that is not there in our vision we don't see god anywhere we only see the jara the matter part but matter part is animated by consciousness we don't look at that side so it is said sangsara granthi vedeno by breaking the breaking these knots of the worldly bondage this is the worldly bondage world has not come really with their swami vivekananda says the song of the sunnah sin that you are holding the uh this word just let go give up that so that is this sanchara grand tv by breaking the knots of the worldly bondage that we want for liberation i want to be liberated that desire i am not able but i feel that i am in bondage those who feel i am happy i am quite good so for them there is no need that is called the mumus one who is endowed with this type of practices jigashu he will be then jikashu and then next work will be he will go to the guru jigasu guru astrid then he will really go to guru for us taking shelter at the guru and then work under the guidance of the teacher so we end here and today and then we'll read from verse number 20 next time but we have some few minutes after i close it then we can have some question answered if anyone have any question otherwise we will see you next time [Music] too so no question so it's very good news there is no question so we'll see you tomorrow maybe tomorrow is no tomorrow is what gospel class folks [Music] tomorrow my class okay so tomorrow we'll read gospel of sri ramakrishna at 7 30. so hope to see you then okay jaima thank you all you