83. Bhagavad Gita I Chapter 6 Verses 24-25 I Swami Sarvapriyananda

Swami Sarvapriyananda teaches Verses 24-25 from the Sixth chapter of the Bhagavad Gita. This series of talks unfolds the highest truths of Vedanta through the study of "The song of God".
🔆Bhagavad Gita: Chapter 6, Verses 24-25:
सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषत: |
मनसैवेन्द्रियग्रामं विनियम्य समन्तत: || 24||
शनै: शनैरुपरमेद्बुद्ध्या धृतिगृहीतया |
आत्मसंस्थं मन: कृत्वा न किञ्चिदपि चिन्तयेत् || 25||
saṅkalpa-prabhavān kāmāns tyaktvā sarvān aśheṣhataḥ
manasaivendriya-grāmaṁ viniyamya samantataḥ
śhanaiḥ śhanair uparamed buddhyā dhṛiti-gṛihītayā
ātma-sansthaṁ manaḥ kṛitvā na kiñchid api chintayet
🔴 Abandoning imagination-born longings in their entirety, restraining all the senses with the mind on every side, and setting that mind firmly on the Self under the direction of a steadfast intellect, one should practice tranquility little by little, and abstain from every kind of thought.
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Vedanta is one of the world’s most ancient religious philosophies and one of its broadest. Based on the Vedas, the sacred scriptures of India, Vedanta affirms the oneness of existence, the divinity of the soul, and the harmony of religions.
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Vedanta Society of New York is affiliated with the Ramakrishna Order of India. In fact, this is the Order's first Center started by Swami Vivekananda, in 1894. It was a historic event, for the seed of the world-wide Ramakrishna Movement was sown here in New York over a century ago. Swami Sarvapriyananda is the present Resident Minister and Spiritual Leader of the Vedanta Society of New York.

[@kbsikandar]

Pranaam swamiji

[@poweruplifewithniteshgurnani]

thank you Swami ji for your love and wisdom :)

[@mokshajetley9244]

Jai Sri Ramakrishna Jai Sri Ramakrishna Jai Sri Ramakrishna Jai Sri Ramakrishna Jai Sri Ramakrishna

[@surenderyadav9822]

Pranam swamiji

[@kmaharaj4866]

Swami please finish the Bhagavadgita for us love your way of teaching...

[@Jiyer1]

One of the Best thing I like about your lectures is how beautifully you recapitulate the previous verses /chapters and make the new listener understand . A classic example of a good teacher and your repetitive explanation of anectdotes and key vocabularies. So blessed to have you as my teacher.

[@ketakimunshi3354]

🙏🙏

[@sudipsen6376]

🙏

[@tzadik36]

Pronaams!🙏

[@Ushamurthy8831]

Swami ji🙏

[@mokshajetley9244]

Pranaam Swami ji.

[@debabratasinha9913]

Swsmiji,a profound. philosopher and saint of this age. My salutation to his lotus feet Joy Ma.Joy Ma. Joy Ma.

[@pramilasrinivasansrinivasa3557]

So happy to listen to Bhagavatgiita, so happy to listen to Swami Sarvapriyananda ji 🙏Namaskarams🙏🙏🙏🙏🙏 thank you so much

[@drrsnagpal]

Thank you Swami ji 🙏 🙏

[@mahendrashukla1895]

Splendid, Profound, Great and Highly Enriching Talk. We feel immensely BLESSED.

[@agnivaray7476]

I wonder if you’ll ever teach the Patanjali Yoga Sutras like you’re doing with the Bhagavat Gita. I hope you do Swamiji. Sending love for all the light you shed on us. ❤

[@anagha.aniruddha16]

हरी: ऊॅं तत्सत् 🙏🏻 श्रीरामकृष्णार्पणमस्तु🙏🏻 Namaskar Swami Sarvapriyanandaji 🙏🏻 Thank you Vedanta New York for sharing this 🙏🏻

[@nabanitamajumdar8848]

🙏🙏🙏🌹🌹

[@akhitwr]

25:50

[@aditivettori]

1:04:58 important advice

[@bijukrish9112]

Pranam Swamiji. It's a blessing to be able to listen to your lectures on Bhagvad Gita - Vendanta. If anyone has the KZbin link to the next discourse starting from verse 26 and the rest of it in Chapter 6, request to please forward it / post it.

[@surekhaambi7102]

It was Mathurbabu who didn't want to immerse the image of DURGA

[@aditivettori]

22:43 Verse 24 saṅkalpa-prabhavān kāmāns tyaktvā sarvān aśheṣhataḥ = by giving up all desires. How? Desires arise due to "Sankalp".. the niceness or grossness of things. Sankalp is the root of all desires. Squash Sankalps. Don't keep even the little bit of harmless/innocent desires thinking it wouldn't hurt meditation. It will. Bhakti helps in this. manasaivendriya-grāmaṁ viniyamya samantataḥ = 5 senses withdrawn from their objects... mentally withdraw senses...turn it inwards 33:12 Verse 25: śhanaiḥ śhanair uparamed = systematic and consistent practice, (one should not be foolishly stubborn - "hatkarita") buddhyā dhṛiti-gṛihītayā = maintain focus, don't flow outwards into the world again ātma-sansthaṁ manaḥ kṛitvā = established in your true Self na kiñchid api chintayet = don't fall back into thinking again

[@scripts-terra]

🙏🙏🙏🙏🙏121022

[@aditivettori]

0:52 insights on vedantic meditation Verse 20: 1st characteristic - Chitta nirodha = cessation of mental activities (patanjali yoga) 2nd characteristic: I recognise I am witness consciousness. The mind is attending to the nature of awareness. It is fulfilled there. Verse 21-3rd characteristic: there the mind enjoys ultimate happiness available through knowledge (buddhigrahiyam). 4th characteristic: once attained, one is firmly established in this. It means it is ever there, ever attained, it is just realised now. It is the same awareness with which one is reading, writing, so on. 5th characteristic: there is nothing greater than this. Having attained this, there is nothing greater to attain. This is not limited by time, space and objects. It doesn't depend on maya. 6th characteristic (verse 22): being established in this, even the greatest of sorrows won't shake you. Problems will come, disease, old age and so on but having attained this, one can transcend sorrows. 7th characteristic: yoga is the disconnection of the connection with sorrow.

[@rajeshjoshi4080]

Please let me know when or where to get to the next session on the subsequent verses of Bhagvad Gita.

[@deeksha98]

Where can I find verses after this class?

[@madhukiranattivilli2321]

Hi Vedanta Org! I’ve been regularly following. Watched Drg Drsya Viveka, Aparokshanubhuti, currently watching Bhagavadgita series spoken by Swami Sarvapriyananda Could you please advise how can I ask questions? I tried emails & youtube comments - never got a response Pls advise

[@atanusamanta3545]

As you said, bramha sitting on lotus dreams and the universe emerges, so there is a start of everything and then you are denying time. Can you please explain ?

[@madhukiranattivilli2321]

ANY ONE HAVING ACCESS TO SWAMI SARVAPRIYANANDA, CAN YOU PLEASE ASK HIM THIS QUESTION ? If I wanna walk, I understand that mind takes the decision, and brain signals the motor organs (legs). But how does the decision go from mind to brain? I think mind doesn't know how to do that! I guess either the decision travels as pure consciousness (chit) -> prana -> brain OR directly chit to brain OR either chit or prana makes a change somewhere in the brain (some neuron cell instruction change, for example), and thus brain knows about the decision.

[@poushalimitra5730]

Pranam. Hope you are fine. Can you help me understanding with this balance of householders life and practice of meditation. When the urge of truth is one how a spiritual seeker can continue keep on doing worldly things not just work but relationships , along with that come peripheral things too, especially in 21st century as you said people want us to be with them. One class of Katha Upanishād you mentioned the two ways can never be persisted . I understand that, but if you talk about selfless activities like monks there's one goal reaching god, here I am unable to find that motive through the work where one is being paid. Yes it is rat race. So how in present time with vedantic meditation I can carry on doing work where other things are involved ? Is it possible with intense practice carry on doing what's going one where other members of family, friends demand our involvement. How can I avoid that ?

[@riturastogi2067]

Swamiji, i try to objectify the iness n try to feel amness isness bt fail .m i doing it correct ?

[@madhukiranattivilli2321]

ANY ONE HAVING ACCESS TO SWAMI SARVAPRIYANANDA, CAN YOU PLEASE ASK HIM THIS QUESTION ? I understand from Swami's talks (BG, Drg Drsya Viveka, Aparokshanubhuthi) that mind has a special function (which none else have) and this is to be illumined in the presence of pure consciousness. And this illumined mind experiences a flower (for example) So, if I get a thought "I am watching the rose", I understand that this "I" refers to ahankàra, but ahankàra is fake (doesn't exist, a delusion) because it just assumes mind's and body's actions as it's actions. So, "I" is the illumined mind. May be I can call this illumined mind as AWARENESS. So, awareness is watching the rose, and I am awareness. Here, for discussion sake, I am not treating awareness to be same as the pure consciousness (chit) Till here I am ok, I understand, I am comfortable. But, I am unable to accept whenever Swami says that "I" is brahman or "I" is the pure consciousness (or witness consciousness, and that is watching the rose. How can I claim that I am brahman! I never had any experience of watching anything without the use of the mind. Suppose if I can watch a rose in the absence of the mind, then I can agree that I am brahman. I think an enlightened person also can not experience anything in the absence of the mind. I understand that mind doesn't watch the rose on it's own, and needs to be first illumined by pure consciousness. But, claiming that I am consciousness is not logically tallying for me!!! I feel I am a dependent subtle body (mind + memory) which requires the help of consciousness to have an experience. Swami himself said (both in BG as well as in Aparokshanubhuthi) that the universe came into existence because brahman wanted to experience brahman (as a duality), and that the minds (embodied minds) serve this function (experience the objects of the universe) as originally decided by brahman. I mean, "having an experience" is one of the most fundamental functions of the mind. How can I ignore that and directly go 1 level back and say I am brahman! Doesn't make sense to me. But I donno how to get clarity on this confusion. Please pass the question to Swami. Anyone who has clarity on this, please respond to me. Thanks for reading! :)

[@anusuya_blissful]

I do not have any access to Swami ji yet. I am trying to get access like you. I have been following your comments. In my opinion I would say you are very close to realisation. You have done shravana and you are doing manana. That is amazing. I wont be able to reply like respected Swami ji would have. But one thing I can say. Whatever you see are objects and whatever you experience are objects. That is the beginning as the 1st step. Now 2nd step whatever you witness, whatever you experience are objects but not You. You are the witness witnessing all changes - you witness how the mind changes, you witness how the body changes. You experience how the world changes and you experience how minds of other people around you changes and how the bodies of other people changes. You witness how thoughts changes, you witness the sense organs functioning changes. You witness all those things and they are not you. You are consciousness formless and actionless but the forms You witness - bodies and minds are opportunities to point out to this ultimate knowledge "That Thou Art". And this pointing out is removal of ignorance that have been there since the time Brahman the absolute one had started appearing as many and is appearing as many. You are appearing as many. Removal of ignorance is done by knowledge and that knowledge is pointing out. Your little self is only thinking about this present mind but tell your little self of those minds and bodies with which your little self has identified with for many births each time taking wearing different mind and bodies, building up new tendencies and each time having deeper and deeper learning to finally come up to this point of almost grasping the ultimate truth - the greatest secret. Mind is limited just like the body. Limited mind is reflecting the pure consciousness which is limitless. Using 100% of the mind still the result would always be limited. Your little self may be able to read others mind by attaining some siddhis (using 100% of mind through intense spiritual practices and meditation). Actually siddhis divine powers are already there it is just if one needs it can use it by using the mind. In the way of attaining samadhi the entire mind is being used upto 100% and while doing that one can catch of some siddhis. But mind is limited so are the siddhis - divine powers. So the idea of realisation is not to witness everything in this world with the mind but to try to attain samadhi once and go beyond the mind atleast once while staying in this body. Once in samadhi it is the mindless state. In meditation if you notice you will see the gap in between inhale and exhale. That gap is the blank space and then in that blank space You witness sound of inhale exhale. Every sound arising from that complete blankness. Every action arising from that blankness. That blankness in which all images arise and disappear, sound arise and disappear, thoughts arise and disappear, sensation arise and disappear. You the consciousness witness even that blankness when nothing arise in it and nothing disappears. You witness the infinite blankness - at this point think about it. You can witness that blankness right now even without closing your eyes and meditating. In that blankness things coming and going. When you can witness that blankness that means you are not even that blankness. You are consciousness lighting up the blankness and witnessing it. When all the sense organs are controlled, when the focus is completely on that blankness, you do not witness anymore sound, anymore images, you witness nothing but blankness and since you witness blankness that means you are not even the blankness. You are beyond blankness but to go beyond blankness, limited mind has to drop. Once limited mind drops there is samadhi. There You are You and no mind. There is no recording of that much since no mind available at that intense point. But once that mind begins to return it get the essence of what had happened, just the essence and nothing else and can easily tell by observing that for some moments or for some time mind itself was not there. While returning from samadhi mind will be going through various mystical divine experiences which is in a way a carry foward of samadhi experience. In that moment immense bliss is experienced by the mind and since mind is being used for intense focus, seeds of siddhis can get easily manifested. That much mind can have its share from. But the purpose of meditation or samadhi is not siddhis. The purpose of samadhi is the joy of samadhi - nothing greater than that.

[@madhukiranattivilli2321]

@@anusuya_blissful Thanks for writing. I've read ur entire long msg. U wrote very nicely. I believe u have very good knowledge of spirituality, else it isn't easier to write like how u did. Now I wanna write my learning as crisply as I can. Please take all this as inputs to u. Please don't take as disrespect, coz I'm gonna slightly contradict u. I trust that u r ok with this, coz u and me are essentially trying to understand what all this spirituality is about and we are trying to evolve. I wrote many such msgs (like my original one to which u have replied), but I've not been getting any useful answers from anywhere. I have been getting frustrated. So, 1 day I've decided to listen to "Drg Drsya Viveka" INFINITE # of times (i.e. whenever time permits in my daily life, but go on n on with it forever) until I get some breakthrough. I was so lucky that I got the breakthrough in the 2nd video of that series itself. Here is what I got. It is what Sarva told, obviously, but is slightly different from what I wrote earlier, and what u wrote -- just slightly different. I wanted to understand everything as logically as feasible without leaving anything to belief or trust. U know sarva says vedantic meditation is gnana yoga, which is almost always done with the intellect, and isn't like a slient breath meditation, vipassana, kundalini yoga, etc. So, I trusted his teachings, and believed that if I keep listening more n more I'll surely get the clarity somewhere, which I must've missed in past listenings. The mirror example cracked it for me. I see my image when I stand infront of mirror. This image is light stopped by my body, and reflected into the mirror. Similarly, light stopped by the mirror reflects into my eyes, and I see my image. I can never see my face directly, the best I can do is to see it's image in mirror. These 3 points cracked it for me. When I see within myself (with Drg Drsya Viveka help, or AV's help in general) I see 5 entitites -- body, memory (where data stays), intellect (the guy who analyses, decides, etc), and mind (the guy who coordinates b/w body memory intellect, the guy who becomes impulsive under the influence of tendencies in unconscious memory, etc). And then there is a 5th guy -- some blankness, some glow, the feeling (when I close eyes and observe within myself) that exists in the absense of any sense object experience or thought. I noticed that except for this 5th guy, the other 4 have been always changing... this 5th guy is never changing... this 5th guy has been always the same since I was born (and able to recognize what is what) till now. So, for now, I assume this 5th guy is reflected consciousness, based on what Sarva taught. Now, I applied the mirror context to my system. I'm able to now clearly see that the mind is the mirror (sometimes the intellect is the mirror, depending on whether it is an analytical action or impulsive action). The image (or the reflection) within the mirror is the 5th guy. The ability of the 5 senses (ignoring the rest of my system for now) to do their actions (see, hear, etc) is due to reflection of the 5th guy out from the mind into the brain and rest of the body and eventually into the sense organs. And, the ability of the mind to experience anything (a sense object or a thought, for example a rose) is due to the presence of this 5th guy (the image within the mind -- the mirror). So, when this image doesn't exist in the mind, mind can never experience anything. Applying 1 more concept Sarva spoke on 2 or 3 max occasions -- the reason for the presence of the universe. Sarva said poetic reason is "maya" or "leela". Logical reason is that brahman suddenly, out of the blue decided to experience different objects of the world simultaneously, with no purpose. So the world and the bodies and minds came into existence (which are appearance of brahman, but not the central aspect here in my writing). So, brahman experience trillions of objects simultaneoulsy using as many embodies minds. But minds have gradually become busy n obsessed with thinking and sense object experiences, and hence these human minds (not a dog mind or cat mind, etc) have blocked brahman. And since then brahman experiences what the mind (or intellect) decides to experience. Brahman is ok with this. Problem is that there is limitation to what mind can experience, limitation to the happiness mind can self-generate, and there is an abundance of unhappines too (due to the impact of millions of tendencies in unconscious memory). In comparison, what brahman can provide to a free mind is unbelievable (cud be the state of a human in the very 1st incarnation, if we accept reincarnation is true, for a moment). Now, combining everything I wrote above -- If I look within silently, with no thoughts, no sense objects, the blankness or the glow I experience, called the reflected consciousness is the image of brahman. Just like how I can not directly see my face and can see only my image in a mirror, similarly I am brahman, but I can not directly experience myself, the best I can do is to experience myself as an image within the mind. Therefore, for practical purposes, or logically seeing, the glow or the blankness within a still n stable n silent mind is brahman, and this brahman is "I". This is "I" because this is the only entity within the human system that always stays the same, whenever everything else has been continuously changing. All this is practically knowable to me (the mind here), without the need to trust or believe anything. Now, if I am brahman, who is this 4 component party == mind + intellect + body + memory? Let's call it Madhukiran, my name. This Madhukiran is created by brahman (apperance, but not going into that now), to be 1 of the trillions of tools for brahman to experience trillions of objects of the universe simultaneoulsy. But, since the mind has been always busy with it's own stuff, this Madhukiran, who is supposed to be just a tool to me the brahman, has become a nonsense. This nonsense is neither helping brahman (blocking 1 view of universe through Madhukiran's mind) and not helping Madhukiran himself (due to unhappiness, lesser scope for happiness than what me the brahman can provide, etc). Now, the aim is for Madhukiran's mind to unblock me the brahman, and reture to the original state, and enjoy all the fruits that me the brahman can provide to this human system named Madhukiran. So, whenever Madhukiran's mind is turbulent, unhappy, etc, immediately the mind should exit out of it because such stupid acts makes the process of "unblocking me the brahman" even more complicated and time consuming. Me or I is brahman. I is not Madhukiran. When Madhukiran's intellect decides something (for example), there wud be a thought like "I have decided to watch a movie today". Here I refers to Madhukiran's intellect because the action is decision making. This I is not brahman. This clarity also has happened to me, and it is such a relief to get what "I" refers to in various situations. "I" never refers to brahman when there is a thought. "I" refers to brahman only when Madhukiran's mind experiences a blankness or just some glow either while looking within or during meditation. If u notice, I've not used phrases like "going beyond mind", "dropping mind", etc. I too used to think on those lines, but never got the clarity. Finally I understood that mind is always involved (in this sentence I refers to Madhukiran's mind, but not brahman). The best possibility referred to as no-mind state in sankhya philosophy is when mind experiences only a blankness or a glow within and there is neither a thought object nor a sense object to experience. Here, mind is available to brahman, and this when mind gets stuff from brahman -- like love, joy, ecstasy, intuition, compassion, etc. Please comment back.

[@anusuya_blissful]

@@madhukiranattivilli2321 yes yes mind is always involved. Because it is the mind that realises and nothing else. Only in nirvikalpa samadhi there is no mind. Without mind how can anyone point out to anything? All the preparation before having the insight is for the mind. Why so? It is the mind that is going to get the breakthrough. That thou art is like the pointer to the mind. It is not very complicated. Even the process to clearly get what the pointer is pointing to is not complicated at all. There is no major shift even if you get it as the world around you stays the same. Yet the shift is in the attitude that is subtle and significant and then the appearance of Brahman is clear. One doesnot see the world as it is. I am pretty sure you have got it but you are stuck in the technicalities. You feel that solving the technicalities is like a formality before declaring to your little self that hey I have got it completely. Your little self can see your face clearest in the cleanest mirror. In the purest mind SELF is reflected clearly. The One who is witnessing this reflection of SELF in the mind mirror is You the SELF. Mind is non existent by itself. This much you can get right? You can realise with all the pointers without going for samadhi but Sri Sri Ramakrishna ji said that without samadhi, realisation is not done perfectly. What we are trying to realise by knowledge has to be done practically through meditation. Even without sitting for formal meditation just right now with focused mind we can realise the background of all names and forms of this world. And that kind of mind requires cultivation which you are doing already. Surely it is mind and nothing without the mind until samadhi and even after samadhi it is only the mind that is confident of the real identity. First I will tell you do not get frustrated at all. In 2019 I had for the first time started listening to Swami Sarvapriyananda on KZbin. Before that I didnot know anything about advaita vedanta atleast in this birth. Then I started my journey. For one year I only listened to almost all his talks available on youtube again & again for day and night while doing my devotional service. I am a devotional person for me knowledge based realisation or sitting up for vedantic meditation was not quite easy. After 1 year of listening I didnot get any breakthrough forget breakthrough it was all fanciful to me. I stopped listening I went back to what I was happily good at - devotional services and mantra chanting. I did Vishnu Sahasranaama, Gajendra moksh and mahamrityunjay mantra chanting daily from 4am onwards till 10pm at night. Entire day I did chanting silently during work and other activities at the background. In 2021 on 1st December I had the urge from within to get back and listen to what Swami Sarvapriyananda ji was telling. I started with this BhagvadGita session on youtube. I listened for hours and hours and started vedantic meditation. All that which I listened to in 2019 from this same Swami ji on youtube but over mandukya upanishads and other videos started making profound sense now. Something really changed suddenly on the 14th day of listening to this series of sessions on BhagvadGita by Swami Sarvapriyananda ji. I would listen and go like shravana manana whole night thinking and meditating. Not exaggerating but at one point I went absolutely mad I could see my mental instability and since am devotional by heart, my only go to was my Guru Swami Vivekananda and Sri Sri Ramkrishna Paramhansa. I was losing my sanity because of series of spiritual reasoning and mystical events during meditation. At one point mind was like about to explode. But then I saw it was like an overdose. Reading gospel of Sri Sri Ramakrishna calmed my mind and fortunately due to that gospel reading my clarity on advait vedanta expanded further. I have been reading Swami Vivekananda for 3-4 years now. The combined effect acted very well and few special events on those days it was clear about what is this I. While having lunch one afternoon with my family members, suddenly I went into trance mode and there for few seconds I saw none of things, food, table chair, family members are actually living, all just images in the blankness or say the blank space. At that point I was overcome by terrible fear. In that very second I felt what happened to my family members and am alone here and nobody else. But then at the next second I see my own body is also an image and I could clearly witness something that the fear in the mind of seeing everything as image was gone once mind realised that the thoughts and the body it was gripping onto are also an images floating in the blankness just like the rest of the image, all in the awareness of the SELF. Here I the SELF was witnessing every single thing as just image through the limited mind. The only tool available to witness is the mind. Still I cannot find words and ways to express that how the SELF was very much evident and distinguished from the mind even in this 30 seconds. It happened in just 30 seconds as with this vision my mind was back to transactional reality, my family members accounted that I was fixed for 30 seconds or so with food in hand. They thought am in some deep analysis and lost. Mind did record this event because it was not samadh. It was just the projection of regular shravana and manana and also regular deep spiritual practices. But for every understanding I give credit to Swami Vivekananda who has been constantly helping me. Guru's grace is definitely important. Do not get frustrated. Do not force yourself. Let it come gradually. I tried once forcing in Dec but my mind went disbalanced for sometime but then I relaxed and consulted my Guru. I didnot force myself anymore. I kept focus on meditation. I still say for me that realisation is not complete. Nidhidhyasana is tougher. Staying on with this real identity is a challenging road as all worldly desires ceases to exist yet living in the world with open eyes. Stith-pragya is tougher than having flashes of vision or intellectual breakthroughs. Then ceasing to react.. People will come complaining about things but you cannot complain anymore cause you know what it is just images out there. Just acting to be involved with the images. This is just Gyana. What is Viggyana? Here I get help from Sri Sri Ramkrishna ji's insight he says to go next step and realise it is God or Brahman appearing as everything and every form then one can work for God through welfare of mankind. Since am not a formal monk and live in grihasta ashram so what Sri Sri Ramakrishna said that viggyana makes images appear meaningful. But I must acknowledge it is the intense spiritual practices for me though not advaita vedantic practices but my own devotional routine for 3 years did help me in this and is still helping me.

[@madhukiranattivilli2321]

@@anusuya_blissful Thanks for the detailed writing. I enjoyed reading. There are few points which were surprising to me, but in the bigger scheme of things I guess they aren't so important to comment. Just to have a friendly chat I'll comment on 1 or 2 of them. I'm not frustrated for anything. I wrote it as a manner of speech. My point was, I wanted to clearly understand which within my system is brahman, which is mind, and so on. It took a long time to get this clarity, coz when I used to look within everything felt like mind as everything flows through mind. Hence I'd to re-listen Sarva's talks to get better clarity, which I tried to describe in my previous msg. Now I've perfect clarity about the practical difference between mind and brahman's image within my system. This is my biggest and most striking takeaway from Advaita Vedanta concepts. In the past I've read (read, listen, watch, etc) teachings of Osho, Sadhguru, Eckhart Tolle, Ram Dass (Richard Alpert), J.Krishnamurti, B.K.Shivani (brahmakumaris), etc. I've also read the book "The Practice of Brahmacharya" by Swami Sivananda of dlshq.org (free book online), which is a 150 pages book completely dedicated to celibacy, brahmacharya, conservation of seminal energy, etc for spiritual transformation. One of the best books I've read. There are many youtube videos/audios on this subject. And, only after I came across AV, I understood that all those spiritual masters' teachings fall under sankhya philosophy -- prakriti & purusha. It was good, and sufficient knowledge to regularly meditate, but AV knowledge helped to gain better clarity. Somewhere inside Aparokshanubhuthi, while answering some question, Sarva said very clearly that one has to regularly practice karma yoga to purify the mind (lower the impact of the tendencies in unconscious memory), and regularly practice dhyana yoga and/or bhakti yoga to sharpen the mind (i.e. get control on thoughts and sense object experiences). Infact, both outcomes are applicable to all 3 forms of yoga, but that was what he said. And he said, only such a mind can accelerate towards enlightenment if such mind practices gnana yoga. Later he spoke about this in few other places too -- I guess somewhere within his BG talks too. This was such a relief, coz I used to be confused how "intellectual thinking about brahman" will push my mind towards EL. And the answer was what I wrote above. I wrote this now, coz you wrote that u didn't get noticeable progress from practice of vedantic meditation (forgot ur exact words). The above is the reason. In short, Sarva said, gnana yoga is the most powerful among all forms of yoga, but the prerequisite is a sharp mind (i.e. silent + stable + pure). 1 last point. U said I seem to be stuck with technicalities. I'm not stuck, but technical/logical clarity is important to me, else the concept feels like a belief system. For example, I theoretically know the meaning of nirvikalpa samadhi, but I don't have the practical experience; so this is at the level of belief for me. Whatever I come across I'm trying to understand as logically as I can. For example, J.Krishnamurti said "observer is the observed". I'd to break my head to clearly understand what it means. At 1 point I decided to give up and just trust him and mug up the line. Suddenly I got the understanding. What JK said is same as AV's concept of "everything is brahman". But, what exactly these 2 statements (which are the same) mean? Thanks to Sadhguru for whatever little clarity I got. SG said, as we regularly practice spiritual methods (pranayama, meditation, bhakti yoga, etc) slowly slowly "no mind" states wud be created in the mind (i.e. a state of a silent mind with no object to experience -- I'm sure u know, but still writing just for the joy of it :)). During such "no mind" states, mind is totally available to pure consciousness (prakriti opened up to purusha). And consciousness does it's magic -- 1 among them being the system getting filled with deep peace -- another (among many) being increase in the quality & width of the energy field that surrounds the physical body. SG said, the mind feels everything that falls within the boundary of the energy field just like how mind feels the body -- i.e. feels oneness with all of them. SG also spoke about this when he described his enlightenment experience on top of Chamundi hills, Mysore. He said he felt his energy field expanding to far distance, and he was able to feel everything around him to great distances as 1 with himself. U wrote "… Sri Sri Ramkrishna ji's insight he says to go next step and realise it is God or Brahman appearing as everything …". Above is the logical way of how exactly it happens. In some video OSHO said everything in the spiritual domain is perfectly logical, and that stuck with me. I haven't had such fanstastic insights like you, but I'd few super moments. Once during shower, I suddenly felt absolute blankness and lost sensation of my body. At that moment I was able to hear the sound of shower hitting my top of head more profoundly than ever before. Another time, during meditation, I suddenly lost sensation of my right arm, and it stayed for more than 10 seconds. The perception of breath become very profound during that time. U wrote "… That thou art is like the pointer to the mind. It is not very complicated. Even the process to clearly get what the pointer is pointing to is not complicated at all …". Now I agree. But I've been slowly slowly learning about spirituality since a decade. During initial days it was damn complicated. It took few years to clearly understand the difference between mind and brain. And there are many such aspects, which I'm sure u too must've crossed in ur spiritual learning path. Whenever I try to explain to my friends, they hardly are willing to accept even though I try to tell crisply and with nice examples. Many people donno difference between worrying and thinking, the difference between impulsive thinking & analytical thinking, and so on. But I get ur point now with my current state, which is heavily different from me a decade ago :) Thanks for reading. I wrote a lot. Stopping here... :)

[@anusuya_blissful]

@@madhukiranattivilli2321 I love reading so I read anything that has depth. I read your almost all comments in the previous videos as well. I am not so good with English words. It was wonderful to read your comments and the detailed explanation is quite enriching. People mostly do not write it out but it is really good that you have been seeking alot. Restlessness to realise Self is the best restlessness. There are serious issues which we face in the way towards spiritual clarity. When I meditated in the vedantic way in December 2021 after 1 month I saw I was meditating and I didnot find the body but there was something which was revolving around me in the highest speed possible, initially mind had a fear that the body will fall because of this but that very moment mind realised that it cannot feel the body anymore, has it fallen then where is the mind now and mind observed that energy was revolving at highest speed in clockwise direction felt like elctrons moving around the nucleus, did not visualize but it was the closest explanation from science I could point out to. Mind realised that it is not really affected by that movement but since it is witnessing the movement at such high intensity for that mind had let out the reaction of fear. But once mind thought to withstand that just like a witness, fear was gone. For a long time in meditation mind didnot record the sense of body or even the breath but just that energy circulating at high speed and it started slowly initiatlly but sprang up to high speed. I faced same events many times in meditation. But I did not have any access to ask Swami Sarvapriyananda ji to enquire about it. Then Swami Vivekananda is always available for help. Sincere seekers anyhow find answers to their queries. Once we realise our true Self our real nature as Brahman then we actually realise that our first quality is to just witness. Due to ignorance our first quality has become reaction. That is the reason behind almost all problems. I am delighted to find a person like you who have read alot. You have cultivated yourself so well. I was not a karma yogi. I was coming from bhakti-yog. For me advaita vedanta did not make much sense but after 2 years of intense disciplined devotional practices and mantra chanting my mind was prepared and I could see the stark difference. Those things which didnot make sense became absolutely clear. In advaita vedanta one cannot have make believe. I agree with you on this and any non-dualist would.Truth is available just right now and Advaita vedanta is pointing out right now. How can one believe anything which is constantly available and present right infront of us rather than realising the truth! The sun has not seen itself. Once the sun sees itself in the mirror it will point out to the truth. Truth revealed right? Sun comes to know what it is. The sun does not require any external light, it is self illumined. For example if the mirror infront of the sun was not clear the sun would not have come to know what it actually looks like. Whatever was told to the sun, it might have kept on believing. Once the sun saw itself in the mirror, truth is evident to the sun. Similarly SELF is the light infront of the mirror of mind & SELF is witnessing its reflection. Because of the dirt in the mind, ignorance existed and so the identification was I am this mind and the body. Now the mirror is clearer I realise I am not this mind and the body. That is the closer I can go using English words. For the SELF realisation mind is necessary tool or the mirror. That sun will not require mirror anymore once it has seen its reality. Sameway those who take samadhi they do not require mind mirror anymore. Atleast for the time of samadhi no mind. But to remain as enlightened, mind is back but clearly reflecting the SELF. It does not have to go back and check again and again whether I am the SELF or not. Then I realise my primal quality is to witness. Witnessing is possible in silence. Witness radiates peace. Another quality of SELF is peace inherent calmness. Then realise I am existing and conscious. This consciousness is the quality which helps in preventing us from taking impulsive action or giving impulsive reactions. All these respected philosophers or spiritual practitioners and teachers they teach the same thing from different perspectives as one perspective may be favourable for a group of people and that same may not be favourable for another group of people. Ultimately reaching the same truth taking different road. I have started karma yoga now and now with proper gyaan and some breakthroughs karma-yoga is more meaningful but not easy as with breakthroughs working as SELF is not possible, constantly shifting from higher plane of truth to lower plane of action is not easy. Though my earlier Bhakti-yoga practices were equivalent to karma-yoga practice. It is not much of a difference. Since Bhakti-yoga comes under Karma-yoga. I am sure you know it you have got it. With few more of breakthrough events you will see the reality every moment. That is the problem when you see the reality every moment how do you work. Anyhow one has to come down from that plane and serve the Shiva in apparent others. Mother Sarada had said that all the time if you be absorbed in brahman one cannot work. Quite clear that Brahman is actionless state. It is here my devotional aspect comes to my rescue. Radical non-dualist would laugh out at this aspect. How can a non-dualist be a devotional servant anymore! 😁😁 Thank you for reading ! I am learning to communicate through my writing. I hope I could add value to your time and knowledge.

[@riturastogi2067]

Swamiji , while meditating i try objectify body n thots n feel myself as prescence , prescencing ( though its nt dictonary word ) seeing a prescence .is this wat means by seer n seen become one ? Please help 🙏

[@madhukiranattivilli2321]

According to Advaita Vedanta (AV) I'm brahman appearing as the mind, which exists (i.e. the existence/sāt quality of brahman), and appears to be self-conscious, but is actually conscious due to the consciousness/chit quality of brahman Seeing this way, everything in the universe is brahman -- body is brahman, mind is brahman, rock is brahman, garbage is brahman, gold is brahman, filth is brahman, the tendencies in my unconscious memory are brahman, if I experience love -- that's brahman, if I get a sexual thought -- that's brahman, and so on. This style of thinking will not help me to find out who am I. I mean... when everything is brahman... what is special in saying "I am brahman"!!! Seeing in a different way... mostly a dualistic approach... but more closely linked to non-duality... my mind is aware of thoughts, sights, sounds, smells, tastes, and touches. If I imagine a state wherein my mind is absolutely still n silent with none of those 6 types of experiences, I can feel, I can observe my mind as just being aware, ready to be aware of an object. If we can call this state of mind without an object to experience -- as awareness, then I think I AM AWARENESS. And this awareness quality of mind becomes feasible because consciousness (the chit quality of brahman) is illumining the mind. Since consciousness is omnipresent, consciousness illumines mind all the time. Hence, I can not claim I am CONSCIOUSNESS, I can... in the best case... claim that I am AWARENESS -- an illumined mind -- the 1st person experience in the absence of an object to experience (sense object or thought object) I AM STUCK HERE. I AM UNABLE TO MOVE BEYOND THIS ROADBLOCK WHENEVER I HEAR SWAMI SARVAPRIYANANDA SAY "I AM BRAHMAN" Can anyone please help me understand better??? Thanks for reading!

[@mcon6834]

there is nothing special when one says " Iam brahman" it is a mahavakya, a Great saying that reveals the truth, however you are right EVERYTHING is Brahman it is incredibly simple yet the mind cannot grasp it. I think that is your blockage is you are having, you mind is trying to convince itself that it is Bhraman, but if one really realized there fact there would no longer be any "I" that would have to say I am Braman any more. I compared to what? this is all one non duality. but it is not to be known like anything by the mind, it is to be realized by itself. Just how light illumens other objects (the mind) but it doesn't need another light to illumine itself, it is illumination itself.

[@madhukiranattivilli2321]

@@mcon6834 there are lot of mistakes in my old msg. I’d a quantum jump in my understanding recently. Now I’m able to see very very clearly how I am Brahman.

[@mcon6834]

@@madhukiranattivilli2321 that is great! But I would still even say, if you can see it then it is an object, the only way one really gets it is if they are it, anything of the mind is a nice story we tell ourselves but there is no I to be Brahman, there only is

[@madhukiranattivilli2321]

​@@mcon6834 ​ I guess then it means u didn't believe what I wrote. I'll try to expand Since a decade I've been learning about spirituality from all possible sources -- AV | Eckhart Tolle | Sadhguru | OSHO | Ram Dass | and many more The more I learn the more tougher it became to accept that I am brahman. After watching all currently uploaded Bhagavadgita videos, I decided to start once again from scratch. So, I sat and started listening to Swami Sarvapriyananda's Drg Drśya Viveka (for the 4th time). To my fortune, even before I could finish the 1st video, where the essence is said, and which I listened to (shravana), and self-brainstormed (manana) a zillion times in the past decade, I suddenly recognized something which I could never in the past. There was a quantum jump in my understanding. It was so subtle, so deep, so satisfying, so blissful... I couldn't sit in my chair... so I started walking around in my room... and the bliss was so uncontrollable, I collapsed onto the floor. Even though Sarva has been putting spectacular efforts in whatever he talks, yet, the language is so limited, I was unable to perfectly grasp in the past what he has been saying. After I finally got it, I noticed a very subtle "improvement required" in his style of talking about Advaita Vedanta. Here is what I understood... My name is Madhukiran. Let's ignore past incarnations as we don't have memory of them. From the time Madhu's mind entered into Madhu's body, till now, in all experiences of Madhu, Madhu's mind & memory & intellect & body has been continuously changing, but there is something inside Madhu's mind-body system that has been always constant, that has been always unchanging, and that has been always watching everything silently from the background. Whenever Madhu's mind thinks "I am walking" or "I am hungry" or "I am angry" or "I am driving" and so on, depending on the context sometimes I is associated with body, sometimes with mind, sometimes with intellect, sometimes with memory... but from the recent realization I could clearly see that the "I" part of any thought has been always the constant, and that's the brahman within Madhu's system, which has been experiencing whatever Madhu's intellect decides to experience, and whatever Madhu's mind goes forth to experience. And, this practical clarity is so profound that this doesn't necessarily need the mind to be enlightened. And, I could also clearly realize about the reflected consciousness aspect even more clearly and infact practically now, which was just a theory point all these years. I am brahman, and my image is formed in Madhu's mind (the reflected consciousness), and this image is the reason Madhu's mind & Madhu's intellect are able to experience stuff and analyze and make decisions. And, apart from forming an image in Madhu's mind, I am also reflected out of Madhu's mind, and this is responsible for Madhu's nervous system and Madhu's senses to consciously function. This I'm able to see "practically" now. (wherever I say "see", I imply "experience", but not the sense of seeing/sight) I also could clearly realize now that I am brahman and there is some system called Madhu's mind + body + intellect + memory doing his own thing, and in the process the mind lost control, became obsessed with sense enjoyments and thinking, and the negative impact is that Madhu's mind has blocked me, the brahman. All spiritual practices are with the aim that Madhu's mind eventually becomes silent and stable, and thus unblocks me, the brahman, and henceforth Madhu's mind would enjoy anything me, the brahman would experience of the universe through Madhu's mind. As we heard from Advaita Vedanta, brahman is experiencing (in a dualistic sense (the core reason for the creation of the universe and minds and bodies)) different aspects of the universe simultaneously through different embodied minds, but since majority human minds have blocked brahman, brahman is able to experience what brahman wants to experience of the universe only through the minds of animals (I guess plants wouldn't have minds). So, what's the takeaway, for Madhu or for you? The takeaway is that all of us are brahman, but there are some idiotic minds (like Madhu's mind here, and Matthias's mind in your case) which have become obsessed and compulsive with the world, and hence blocked brahman, and thus lost the opportunity to be always blissful and to enjoy peaks of intelligence. So, do what is required (by all minds) to unblock brahman, and enjoy "indescribable" levels of beautiful life -- filled with beauty, bliss, ecstasy, intelligence, intuition, compassion, etc. Another realization I got... when I tell myself "I am brahman" or when I tell u "I am brahman"... here Madhu's intellect has decided to frame that thought... and Madhu's mind is experiencing that thought. So, for practical purposes, in the context of this statement, even though Madhu's mind's intention is to map "I" with "brahman", "I" is actually getting associated with Madhu's mind. So, "I am brahman" is not something we tell others or tell ourselves during self-talk, introspection, self-brainstorm, etc. "I am brahman" is a practical realization (any time, and has nothing to do with the state of enlightenment) that happens when the mind just shuts up, becomes silent, becomes stable, and just looks within. If there is any feeling of "I" at that time, not as a thought, as a subtle feeling, the glowing consciousness that can be felt within at that time, that is the address of "I" This address of "I" is brahman's image, called reflected consciousness, but as Sarva said, if I see my face in the mirror that means I've a face. Similarly, if I can feel myself as the reflected consciousness in Madhu's mind, it automatically means I am brahman. Another realization I got... try to compare these 2 experiences -- [a] your mind sees a flower -- [b] your mind thinks a thought. In [a] it is so clear that mind is experiencing the flower, and u-the-brahman is also experiencing the flower (along with mind). But, in [b], mind is thinking the thought, and at that time mind has no feasibility to experience or be aware of the thought. Yet, when the mind looks back after few seconds, the mind knows that "someone" was aware of the thought. Mind would assume that mind was aware of the thought. But how is that feasible? It is not feasible, coz, mind can do only 1 thing at a time, and mind was busy with thinking the thought, and the actually experiencing or becoming aware of the thought was done by brahman. This is a clear proof to me of the presence of brahman or pure consciousness behind every action of the mind (thinking or sense perception). So, this is the clarity I got. I know I wrote a super long msg, but I sincerely believe every bit of what I wrote is extremely important to "practically" visuaize if u r serious in ur spiritual path. Another takeaway -- so, what's the purpose of the mind day-in-day-out, apart from spiritual practices like meditation, pranayama, etc? -- whenever mind gets immersed in excess thinking or whenever mind gets disturbed with negative thoughts (arising as impulses out of tendencies in unconscious memory), the intellect should immediately notice this state (or notice as quickly as feasible) and pull the mind back to normal, stable, silent state, coz the more the mind gets disturbed with lot of thinking or lot of negative stuff (thoughts, emotions, feelings, etc), the more time it will take for the mind to unblock brahman. Since we are in dualistic setup while communicating here, I have to use the literal "I" in my sentences, and depending on the content this "I" may refer to Madhu's mind or Madhu's intellect or whatever. This is not the realization I got. As I wrote about I realized that I am brahman when everything of Madhu has totally shut up for few seconds. Here, the "I" is functioning mostly as Madhu's mind, describing things to you. Please write back your thoughts. Please try to visualize what I wrote, coz, I repeat, everything I wrote is not at theory level, I've actually "practically" realized and experienced (and experiencing now too). Thanks for reading :)

[@mcon6834]

@@madhukiranattivilli2321 No, don’t get me wrong, it’s not that I didn’t believe you, but your expanded reply maid it much more clear on your level of awakening, and that is fantastic being able to read your experience and see that others have come to this realization as well! I understand your meaning and totally get what you are saying, I suppose for me I experience Brahman in a slightly different way, in seeing everything, including my mind and body, and “external” world all one and the same, so when I said there is no I in the real since is because in reality you could call me Brahman or Matthias and it is the same thing, but there is no Matthias that is different from that One. I like your analogy that we delude ourselves from our real nature and get tricked by our own selves, and that spiritual practice is just really “cleaning to unblock ourselves” of our dualistic thinking and not really attaining anything. And yes since we are in a dualistic setup it is hard to convey I know, at the transactional level it is hard to convey the ultimate level, but Swamiji does a fantastic job as do you! So thank you for sharing

[@tapaskumardas3795]

Pronam Probhu 🙏 🙏

[@kbsikandar]

Pranaam swamiji

[@rp6530]

Pranam swami ji