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[Music]
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yeah they’d be salvavidas you Marty
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lagina so much data
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namaste namaste namaste no mana ma ya
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devi sarva bhuteshu shanti rupena samus
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theta no master say no master say no
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mustard-stained aman aman ya devi sarva
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bhuteshu shanti rupena someone’s theta
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no master say no master say no master
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salem anima i bow down to that goddess
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who dwells in all beings as the mother i
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bow down to her again and again i bow
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down to that goddess who dwells in all
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beings as peace i bow down to her again
01:00
and again i bow down to that goddess who
01:05
dwells in all beings as power strength i
01:09
bow down to her again and again from the
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Chandi we here four times namaste
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namaste namaste Sailor Moon Amma the
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first
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namaste first bow down to that goddess
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the cosmic grows form of the universe
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the second bow down to that goddess who
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dwells in all beings as subtle universe
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and the third namaste means I bow down
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to that goddess who dwells in all beings
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as the causal causality of this universe
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and the first and the last one namu nama
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last namah is the transcendental form of
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the mother has plasma consciousness what
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normal means na ma mo not I
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that means he will have to finish your
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ego before you attain the mother anyhow
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today we have a very happy that we have
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a wonderful guest mommy Sammy Sado pre
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Ananda he will speak on the Divine
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Mother
02:35
Shakti a Brahmin last Sunday we
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performed the ritualistic worship of the
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mother today is our annual anniversary
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service Sammy Sado pre-owned Honda came
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here a couple few times he’s a monk of
02:57
the Ramakrishna orders he joined in a
03:00
1994 and got his final house in 2004 he
03:05
was a teacher of monks brahmacaris in
03:08
the training center then he was
03:12
transferred to hallowed and the early
03:14
stage for a year then he is now the head
03:19
of the Vedanta Society of New York very
03:24
important center that Center was
03:26
established by Swami Vivekananda himself
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in 1894 that is the first but on to
03:32
society in the West so he is now the
03:35
head of that center he is a very popular
03:38
speaker and a very good shadow that is
03:42
the most important thing shadow and he
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gives classes and evident all over the
03:51
country so he will yesterday we had a
03:54
big endowment lecture in Kansas City in
03:57
the university campus so both of us
04:01
spoke will spoke God here and now living
04:10
with God here and now and today he will
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speak about as I mentioned the divine
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mother Shakti a Brahmin and this
04:21
afternoon he will return to new earth
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so I told him that please come and we
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shall go together to central
04:30
a lecture and you do go he’s very busy
04:33
person now so we are very happy that he
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is with us Thank You chummy sharply
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Anand Oh tomas at gamma yeah Thomas oh
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ma Duty gamma Richter um written gamma
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yeah om Shanti Shanti Shanti Oh leaders
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from the Unreal to the real leaders from
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darkness unto light leaders from death
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to immortality Oh peace peace peace good
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morning everybody
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I offer my salutations to revered Swami
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Chetan Anand the ji maharaj and other
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revered monks and thank you for having
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me here this morning many of you who
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were used to used to me speaking about
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non-dual Vedanta well you’re in for
05:45
something else different today the
05:47
subject is different what the Swami
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asked me to speak about is Shakti the
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power of brahman this was actually a
05:57
bone of contention between Swami
06:00
Vivekananda and Sri Ramakrishna
06:03
Swami Vivekananda later in this country
06:06
he says that I fought with my master for
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six long years and the main issue over
06:16
which he fought was the worship of Kali
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was the worship of Shakti he said how I
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hated Kali and her ways and yet he made
06:25
me over to her and made me and she made
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a slave of me in fact it is because of
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Kali it is because of Shakti that
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Vivekananda neuringer not becomes
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Vivekananda he comes to the West that
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duronto societies are here today the
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floodgates of the accumulated spiritual
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treasures
06:44
the East have flowed to the west over
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the last hundred and twenty-five years
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and which is why you are here today and
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I am here to say also so it is a very
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central subject but yes Swami
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Vivekananda when he came to the West in
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1895 after starting the very dantas
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Society of New York he goes to a
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Thousand Island Park in st. Lawrence
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River and he stayed there for six weeks
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he taught a small group of disciples and
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that became the well-known inspired
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talks and there in the inspired talks he
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I found in one day he has given a talk
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about exactly my subject what I’m going
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to talk about today and it’s only one
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page but I found there so much material
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it could it could be a book every
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sentence there could be a chapter in a
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book so I thought I would summarize what
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he said but you cannot match Swami
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Vivekananda’s language so I will read
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out what he said there about the divine
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mother about Shakti but the story about
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him and the divine mother is is well
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known to all of us how he would avoid
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going to the temple of Kali and he in
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fact even discouraged Rahul who later
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became Swami Brahma Honda because they
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were all members of this well-known
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Hindu reform movement of the 19th
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century the Brahmo Samaj who were
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against any kind of worship in images
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and sonar internet would tell Rock Hall
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that you you have signed up for that why
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are you going to that temple and
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worshipping that image and Rock Hall who
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was of a very sensitive and soft nature
08:26
started avoiding nor Internet till Shri
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Ramakrishna found out and scolded
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Narinder not he said can everybody go
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straight to the transcendent aspect of
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the reality let him let people go in
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their own way
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why are you discouraging Rock Hall it so
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happened that Narendra not had fallen
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upon hard times and he came to Sri
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Ramakrishna and said my family is
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suffering his father had passed away and
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leaving the entire family
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debt and a terrible condition he
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couldn’t get a job so my family is
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suffering want of food and so many
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problems could you ask the divine mother
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Kali for taking care of these problems I
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know she solves these problems also and
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through Ramakrishna said look I don’t
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ask these things why don’t you go and
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ask today is a good date it’s a Tuesday
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is the day of the Divine Mother so why
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don’t you go and ask he is you know sort
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of pushing him towards that Narendra not
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was not willing at first but Salama
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Krishna persuaded him cajoled him in to
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go and ask she will listen and he goes
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there comes back after some time and
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soon Ramakrishna says well did you ask
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said yes when I went there it was a
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living presence and but yes yes but
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could did you ask for money no I could
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not I asked for knowledge and devotion
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and dispassion for worldliness and you
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know the to show me the difference
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between the real and the unreal Vivica
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from which his name comes with a
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calendar and sri ramakrishna was well
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that’s all right but did you ask for
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money how foolish go and ask for money
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the still yet time and so he sends
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Narendra not back again we know the
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story he goes and second time comes back
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and the same thing is repeated and Sri
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Ramakrishna says but you should ask you
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you wanted money should ask for money go
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again third time Mirinda nurse is sent
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back to the temple again he comes back
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overwhelmed by a living presence of the
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mother and couldn’t ask for money and of
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course this is what Sri Ramakrishna
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wanted but and learned are not also
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realized that I understand now this is
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your play you are doing this one purpose
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and three Ramakrishna blessed neuringer
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not that all right I I say that your
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family your mother and your brothers and
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sisters they will not lack simple food
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and clothing you know the simple wants
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of life they will eat he didn’t bless
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them that you’re going to become
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millionaires or anything like that but
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they will not suffer from poverty that
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much he could he blessed and he was so
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delight
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he kept telling people Narain has
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accepted he literally said Cali which
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means Naren has accepted Shakti God as
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the in the form of the divine mother is
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the power of this universe
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isn’t it great and people I think I sort
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of construe it in my mind they must have
11:29
been a little puzzled because what
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exactly is Kali and what’s the
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significance of Narendra not excepting
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Carly it’s not very clear to us but as
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long as Sri Ramakrishna’s a pea must be
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a good thing so I guess they all said
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yes it’s great and it was great the
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significance of accepting Kali the
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significance of accepting Shakti is as I
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said its manifested in their whole life
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of Vivekananda he said that she made me
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a slave and she didn’t want to do this
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work Sri Ramakrishna said your very
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bones will make you do this work this is
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the whole plan of the divine mother in
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fact later swami vivekananda would say
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that I’m convinced of it that Kali had
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worked up the body of Sri Ramakrishna
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for this these are his words had worked
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up the body of Sri Ramakrishna for her
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purposes so it was a divine play of the
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Divine Mother
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this entire Ramakrishna Vivekananda
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maha-rathah and today what we are
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sitting here today so it’s unfolding he
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came to this country and in 1895 as I
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said in the summer of 1895 he gave some
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of his most inspired teachings and
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they’ve been collected in that small
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book inspired talks one day he spoke of
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the Divine Mother and so I’m going to
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read out he said ten things and I’m
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going to just talk about those ten
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things he said about the Divine Mother
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especially one thing he said this is 2nd
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July 1895 it was a Tuesday I think he
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chose it on purpose
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it’s associated with the worship of
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Shakti the Divine Mother
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he said shocked us that means the
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worshippers of Shakti are called
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Schachter’s worshipers of Shiva are
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called Shiva worshippers of Vishnu are
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called Vaishnava is the different forms
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in which God is worshipped charcters
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worship the
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Universal energy as mother the sweetest
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name they know mother is considered is
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the first manifestation of power and is
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considered a higher idea than father
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does the second thing he says with the
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name of mother comes the idea of Shakti
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divine energy and omnipotence just as
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the baby believes its mother to be
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all-powerful able to do anything and
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this was the relationship with Sri
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Ramakrishna established with God
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mother and child you see this is one
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idea that the ancient Hindus came upon
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that God being infinite can be
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worshipped in infinite ways with Shri
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Rama Krishna would often say later on as
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many paths so many faiths as many fate
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so many paths to God infinite reality
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infinite infinite paths or infinite ways
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to an infinite reality that’s by the way
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the name of a new book about to be
14:27
published by Oxford University Press on
14:30
Sri Ramakrishna’s approach to God it’s
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going to be publicly released this month
14:35
infinite reality infinite paths the
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ancient Hindus realized you can approach
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God as father which is what people in
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the West are very comfortable with an
14:48
Abrahamic idea God as father but also
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God is mother sometimes I’m asked to
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give talks introducing Hinduism to
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school students you know they have
14:59
courses in religion and I say to them
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look Hinduism is so diverse that
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whatever you say about Hinduism is both
15:09
true and false you can whatever you say
15:13
about Hinduism the answer will be yes
15:14
and no do Hindus believe in God yes and
15:19
no there are philosophies which are not
15:23
openly theistic at least do is God may
15:28
wit form in Hinduism yes and no is God
15:33
male is God in the form of a man God is
15:37
male yes and
15:39
God can be female also God can be in the
15:41
form of lights it’s a very powerful
15:43
tradition in ancient India to worship
15:45
God as mother and the whole idea was
15:49
that in Vivekananda’s words in spiritual
15:53
life we try to demonize our human
15:57
relationships that is to see God in
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everybody in all human beings and all
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beings and to humanize our divine
16:03
relationship your relationship to God is
16:06
humanized humanized means you you have a
16:09
relationship of father or mother or
16:12
child God is your child which is by the
16:16
baby Krishna the baby Jesus is
16:18
worshipped or lover or friend or a
16:22
peaceful impersonal principle in
16:25
non-dual Vedanta for example so all
16:27
these relationships are possible and Sri
16:31
Ramakrishna among all of them Sri
16:33
Ramakrishna explored all of them but his
16:35
basic tendency fundamental approach to
16:38
God was mother and child she is my
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mother and I am the child the third
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thing which he says the divine mother is
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the Kundalini sleeping in US without
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worship worshipping her we can never
16:56
know ourselves to unpack this sentence
17:00
would take a full talk but let us just
17:03
enough to say that the whole of
17:04
Kundalini Yoga everything it originates
17:07
here that by worshiping God the
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Kundalini goddess mother Kundalini is
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awakened within us and that leads to
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self-realization then he goes on to say
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she is the sum total of the energy of
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the universe every manifestation of
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power in the universe is mother she is
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life she is intelligence she is love she
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is in the universe yet separate from it
17:36
this is an important thing
17:38
Sri Ramakrishna saw the divine mother
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everywhere I was reading in one of the
17:44
wonderful collections which revered ma
17:46
Rogers made about the reminiscences of
17:48
Swami Vivekananda and Swami began and
17:51
under in one place
17:52
is that cash obscene the great reformer
17:57
and leader of the Brahmo Samaj who was
18:00
very close to Sri Ramakrishna
18:01
now Kashyap sane had traveled widely and
18:04
he was important because he had actually
18:06
gone across the seas to England and met
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the Queen of England we can imagine how
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prestigious that was in colonized India
18:13
at that time so Sri Ramakrishna says to
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Kashyap saying that you have gone over
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all the world you’ve traveled across
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oceans and lands and seen so many things
18:22
but have you not seen my mother who
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pervades all these things in Bengali
18:28
jhagadu rammer market Akane have you not
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seen my mother who is in all things who
18:33
pervades this universe and Swami began
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and she goes on to say after that he
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says that go ahead in spiritual light do
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not be satisfied with a little
18:45
realization very soon you will see a
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divine radiance filling the entire
18:50
universe now this immediately reminds me
18:53
of in in Sri Ramakrishna’s first vision
18:59
of the Divine Mother if you recollect
19:02
the dramatic incident how it was 1856 I
19:05
think we’re in the temple of Kali
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induction issuer he is appointed the
19:10
priest and he sees this remarkable
19:13
it’s a extraordinary image those who
19:15
have seen it there and he is devoured by
19:20
this passion this intense desire is she
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real is she just an image is she living
19:27
is she real can I experience God can I
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see God and he his first approach is
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very important because before all the
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meditation all the mantras all the
19:40
vedanta all the tantra all the teachers
19:43
coming before all of that he first takes
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the the you know the heaven by storm by
19:51
simple passion for God simply by crying
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for God he would we read how he would
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throw himself on the bank of the river
20:01
Ganga and rub his face on the ground
20:04
crying that mother one more
20:06
days God as a gone as the Sun would set
20:08
on the western horizon one more day is
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gone and I have not seen thee and people
20:15
who would gather around this young
20:16
priest would think he’s mad or he’s a
20:19
poor village boy misses his mother who’s
20:22
in the village maybe his crying for his
20:23
mother was in the village and finally he
20:26
had the vision of of the mother in the
20:29
temple and the vision was very
20:31
interesting his description was a white
20:34
radiance first vision was formless a
20:37
formless infinite radiance of awareness
20:41
being pervading the entire universe
20:44
after that he sees the form of the
20:46
Divine Mother
20:47
he says the blissful form of the Divine
20:49
Mother after that and here it is this
20:52
one reality feeling filling the entire
20:55
universe but and here it sounds a lot
20:59
like non-dualism Advaita Vedanta but
21:02
immediately after that Swami Vivekananda
21:04
says she’s a person she is a person and
21:10
can be seen and known and we and he says
21:15
as three Ramakrishna saw and knew her
21:19
you see when we talk about Vedanta
21:21
specially a great of a tanta there are
21:23
two problems which arise one it seems
21:27
like an impersonal principle we talk
21:30
about pure being pure awareness witness
21:32
consciousness not at all like a human
21:36
being or a person and the personal God
21:39
is accepted by Advaita Vedanta but given
21:43
a lower strata lower status that you go
21:45
beyond God that as our own reality is
21:49
this witness consciousness not body not
21:52
mind the witness of body and mind
21:54
similarly the God of the universe the
21:57
reality of the God of the universe is
21:59
that what Meister Eckhart called the
22:02
ground of God
22:03
existence pure being pure awareness
22:06
that’s what Advaita moves towards it’s
22:08
the highest conclusion of the Upanishads
22:10
but somehow you get the feeling it tends
22:14
to leave religion and theism
22:18
and the personal loving God relationship
22:21
with God it tends to leave them all
22:22
behind that’s the sense you get and does
22:26
not make much of the personal God
22:27
whereas here’s Swami Vivekananda says
22:31
she’s a person so God is a person also
22:35
sri ramakrishna related to the divine
22:38
mother as mother like you would go to
22:40
your own mother and talk to her he would
22:42
actually talk to God and he would when
22:45
somebody was skeptical he would he would
22:48
say but she talks to me Sarkoja and not
22:53
endure or not of course was a skeptic
22:54
he’d said oh that it happens like that
22:56
if you think too much about something
22:57
you start seeing these things you know
23:00
but he’s a person you can relate to God
23:04
as a person the personal God and Swami
23:10
Vivekanand in other place says that I am
23:11
firmly convinced that there is this
23:14
power in the universe which thinks of
23:16
itself as a person and of itself as
23:19
female as mother the great German
23:26
medieval German mystic Meister Eckhart
23:29
he says in one place what I wonder what
23:34
does God do all day long what does God
23:38
do all day long and look at the answer
23:40
the answer seems incongruous but now it
23:43
makes sense
23:44
the answer is I realized he lies on this
23:48
great maternity bed and gives birth all
23:50
day long now it seems a little
23:53
incongruous because the language the
23:55
gender man he father but that’s
23:59
basically God of religion the creator of
24:01
the entire universe the moment you say
24:03
mother it makes perfect sense because we
24:06
are all children the creation of this
24:09
one divine mother and she sees herself
24:11
as a person and as our mother the holy
24:15
mother is – she is to say if you have if
24:19
you have nobody in this world know for
24:22
sure that you have a mother know for
24:25
sure even if you have nobody else in the
24:26
world know for sure that you have a
24:28
mother she is a person
24:32
and can be known as sri ramakrishna saw
24:35
and knew her sixth established in the
24:41
idea of mother we can do anything she
24:44
quickly answers prayer a very important
24:48
point I’ll make a quick observation
24:50
about this that he said in the West in
24:58
the West here I have taught only the
25:00
Upanishads there is enough in
25:02
definitions for the liberation of
25:03
humanity you want moksha liberation
25:06
enlightenment freedom salvation whatever
25:08
you wanted Vedanta can give it to you
25:10
non-dual Vedanta can give it to you and
25:12
that’s enough blood density so I’m
25:16
Vivica and I said Carly worship is my
25:18
special fat it’s a secret
25:20
that shall die with me it’s not
25:22
something that I’m teaching openly but
25:23
he mentioned but if you want to do
25:25
something in the world you need the
25:27
blessings of Shakti all you need the
25:29
blessings of Kali so he had a mission to
25:31
fulfill in the world that’s why this
25:33
connection with Kali otherwise non dual
25:36
Vedanta for your individual freedom is
25:38
enough it can take you there look at
25:41
what he says here established in the
25:43
idea of mother we can do anything and
25:46
also she says she quickly answers prayer
25:50
this is one thing I’ve seen in among
25:53
senior monks when somebody approaches
25:55
with some problem they invariably say
25:58
pray pray to God or pray to Sri
26:01
Ramakrishna plate to target but if
26:04
somebody is really really in trouble
26:06
really weeping and crying I’ve seen this
26:08
again and again they will sort of as if
26:10
trying giving us little secret pray to
26:12
mother pray to mother I have seen in the
26:16
main monastery in Ballard mud the big
26:19
temple of Sri Ramakrishna of course very
26:21
popular many many people go there but
26:22
often I’ve seen people go there bow down
26:24
and then they go straight make a beeline
26:26
for the temple of the mother but she’s a
26:28
much more modest structure on the bank
26:29
of the river and there people have seen
26:32
they sit there and meditate and cry and
26:35
weep so this idea that mother answers
26:39
prayer
26:41
much more easily much quick much more
26:45
quickly much more
26:46
leniently then father father is Stern
26:49
father listens but Stern we get what we
26:51
deserve and father is just but mother is
26:55
a soft touch so if you if you nag her
26:57
enough you will get at least some of
27:01
what you asked for and well I’ll leave
27:06
it at that the wise those were years we
27:11
here so this is a very important thing
27:13
another thing I just missed over here
27:16
then so I’m very kinda says she is
27:17
intelligent she is love she is life
27:19
she’s in the universe yet separate from
27:21
it in Advaita Vedanta one tendency you
27:25
might have noticed is here is this world
27:28
it’s an appearance here is the body I am
27:31
NOT the body here is prana life it’s an
27:33
object and experience I am NOT it and
27:36
the witness of that here is mind and
27:38
intelligence I am NOT it and the witness
27:40
of that I am the pure consciousness
27:43
apart from witness of material universe
27:46
the physical body the vital body the
27:48
mental body the intellectual body under
27:52
my Akash of pranamaya kosha manomaya
27:54
kosha BG annamaya kosha we note it and
27:57
we dismiss it Natan 1880 but it
28:03
sometimes seemed to me a little
28:05
one-sided there is spiritual
28:09
significance in matter there is
28:12
spiritual significance in life there is
28:14
spiritual significance in mind and
28:17
intelligence this is what the path of
28:20
Shakti emphasizes don’t dismiss it
28:23
casually see guarding those things also
28:26
see God in life see God in physical
28:29
matter in the being of the universe as
28:31
shri ramakrishna says to catch up
28:33
Chandra saying you have seen so many
28:34
things across the world did you not see
28:36
my mother in all of them so Advaita
28:40
Vedanta tends to shoot up like a rocket
28:42
to the transcendent leave everything
28:44
behind but that way you may miss the
28:47
scenic route the scenic route is to see
28:50
God in everything I often feel it when
28:53
you look at the fall colors
28:55
you’re lucky here and in I saw in
28:58
Missouri in Cannes
29:00
you see the full bloom of the fall
29:03
colors at least this year somehow New
29:06
York we haven’t guarded this this time
29:08
and there’s not actually an article
29:10
about it how did we skip falling near
29:13
New York in this magnificence which you
29:16
see around you there is divinity there
29:19
the Swami who was there in New York
29:21
before me Swami Tata got an energy
29:23
somebody called him the wild man of
29:25
Vedanta those of you know him you will
29:29
understand why he was called that but
29:31
one thing he kept on stressing and many
29:33
would stress he would really stress he
29:35
would hammer the podium with a big fist
29:38
God in life God manifested in all living
29:43
beings life itself is God now his
29:46
approach was not a dialectical approach
29:49
where he would take you step by step to
29:50
that so you just leave it hanging there
29:52
he would just here’s our way of arguing
29:54
with you was yelling at you so but this
29:57
thing he emphasized again and again and
30:00
again and I have the clear feeling he
30:02
must have had a realization and a
30:04
spiritual awakening to the divinity in
30:07
our life he told it consistently over
30:09
the decades but to see God in all all
30:13
life you say forget pure consciousness
30:16
pure being and forget all that see life
30:18
all around you
30:19
there is God here he would say that
30:21
again and again and again this is the
30:23
approach of seeing God in the Divine
30:26
Mother as Shakti seventh point she can
30:34
show herself to us in any form at any
30:38
moment divine mother can have form Rupa
30:43
and name nama or name without form this
30:50
half phrase is this just a half you know
30:54
less than half a sentence name without
30:56
form I will come back to it again this
30:59
is actually the main thing I want to
31:01
talk about today I haven’t started yet
31:03
I’ll come back to it
31:05
named without form and as we worship her
31:08
in these various aspects as name and
31:11
farm or name without form we can rise to
31:14
pure being having neither form nor name
31:18
so through the worship of the Divine
31:20
Mother beyond to Brannon pure existence
31:23
consciousness bliss
31:24
this is seventh point and I’ll come back
31:26
to that one phrase name without form the
31:30
sump 8-point the sum total of all the
31:33
cells in an organism is one person so
31:36
each soul is like one cell and the sum
31:39
of them is God and beyond that is the
31:42
absolute the c-calm is the absolute the
31:46
same see in waves is divine mother
31:49
Brahman and Kali
31:51
that’s why Sri Ramakrishna literally is
31:54
translating Sri Ramakrishna Sri
31:56
Ramakrishna would say Kali and Bremen
31:58
are the same thing
31:59
one is the calm sea and one is the sea
32:01
in motion it’s exactly the same thing
32:03
she is time space and causation
32:07
God is mother and has two natures the
32:10
conditioned and the uncondition that
32:13
sounds very philosophical but literally
32:15
the condition is this this is the
32:18
condition form of the Divine Mother and
32:21
the unconditioned form the divine mother
32:23
is the absolute existence consciousness
32:25
place what the Swami said at the
32:30
beginning of the chant the forth
32:32
salutations namaste cinemas the cinemas
32:34
the sea and namo namah the four
32:36
salutations first salutation is to
32:39
divine mother in the form of this
32:40
physical universe
32:41
the second salutation is to the divine
32:43
mother in the form of subtle new
32:45
universe you see what is the subtle
32:46
universe thoughts feelings emotions
32:49
ideas intuitions intelligence that’s the
32:53
subtle universe within us
32:55
second salutation third salutation is to
32:58
the causal aspect of the universe what
33:00
is called the object of the manifest
33:02
from which comes this subtle and gross
33:04
universe and the fourth one is to the
33:08
divine mother beyond causality beyond
33:11
causality cause and effect universe has
33:14
a cause and it does an effect beyond
33:17
causality is
33:18
distance consciousness bliss the
33:20
absolute so these are the aspects of the
33:22
divine mother as the conditioned she is
33:28
God nature and soul
33:30
so as the conditioned Brahman Divine
33:34
Mother is God the God of religion is
33:35
none other than divine mother and the
33:37
universe is none other than divine
33:39
mother and individual beings like us we
33:41
are also actually one with the Divine
33:43
Mother and as the unconditioned she is
33:46
unknowable and unknown out of the
33:50
unconditioned came the Trinity God
33:53
nature and soul the triangle of
33:56
existence this is the vashisht our
33:58
greatest idea as I said whole chapters
34:01
can be written on this paragraph itself
34:03
ninth point a bit of mother a drop was
34:10
Krishna another was Buddha another was
34:13
Christ so this is the whole mystery of
34:18
the Incarnation of God God coming as
34:20
Avatara
34:21
and from the shakhter point of view it’s
34:24
an ocean which is the divine mother and
34:26
a drop of that ocean is the incarnation
34:28
of God Rama or Krishna or Buddha or
34:32
Christ so they they are drops of the
34:35
ocean that is if they are a drop imagine
34:37
what the divine mother is the mystery of
34:42
incarnation of God the mystery of
34:44
Avatara there’s an old joke which goes
34:48
if we are all children of God what was
34:51
special about Jesus son of God so period
34:54
suppose we are all children of God but
34:57
there is something special about Jesus
34:58
this is what is explained in the mystery
35:00
of incarnation and this this thing
35:02
becomes more acute in adwaita Vedanta
35:05
non-dual wadn’t where we are all Brahman
35:08
everything is Brahman so what’s so
35:11
special about an incarnation what’s
35:13
special about about Krishna or Christ or
35:15
Ramakrishna that’s why when Sri
35:17
Ramakrishna said to Vivekananda that he
35:21
who was Rama he who was Krishna is in
35:25
this body Ramakrishna but but not in
35:30
your Advaitic sense
35:32
in your analytic sense everybody is
35:34
Brahman we are all Brahmin but there is
35:36
a special sense in which avatara’s
35:39
incarnations of God and different from
35:41
the rest of us in this very book
35:44
inspired talks Swami Vivekananda says at
35:46
the beginning that nature has two kinds
35:51
of products two kinds of creation nature
35:53
that means prakruti
35:54
or the divine mother one is this
35:57
universe and us sentient beings and the
36:01
universe that’s one kind of product and
36:02
see and then he says there is a special
36:05
creation which nature undergoes once in
36:09
a while which is the incarnation of God
36:11
Avatara
36:12
indicating there by the Incarnation is
36:15
is a separate mystery altogether one
36:19
sentence we could go on talking about it
36:21
and the last thing he said here the
36:24
worship of even one spark of the mother
36:27
in our earthly mother leads to greatness
36:31
worship her if you want love and wisdom
36:35
so just a little more than one page and
36:38
as I said you could write a volume on it
36:41
now I’ll go back in the time remaining
36:44
to me it’s a difficult topic I’ve been
36:46
avoiding it but we have to get around to
36:49
it
36:49
I’ll go back to that one phrase he used
36:53
that the divine mother can be named
36:56
without form name without form the whole
37:00
mystery of the mantra why I want to
37:03
dwell on it today is many of us here
37:06
though we read Vedanta we are interested
37:09
we listen to talks and think about it
37:11
but many of us here are initiated into
37:14
the practice of a mantra Ishta devatha
37:17
the chosen form of god and the
37:20
repetition of a mantra so this is the
37:24
right occasion to talk about it Shakti a
37:27
Brahmin divine mother Shakti and the
37:30
relationship what is the special
37:32
practice and how is it related to mantra
37:35
so this is what I’m going to talk about
37:37
in the time remaining to me for this we
37:41
shall have to go further afield
37:45
to a philosophy which I don’t think I’ve
37:48
mentioned in my talks which we normally
37:52
do not talk about a magnificent system
37:57
of thought related to Vedanta but
38:00
different from it it is the Kashmir
38:02
Shaivism system the system of Kashmir
38:04
Shaivism so in that system which which
38:10
reached its climax maybe a century or
38:14
two after Shankara in Kashmir in that
38:18
system the highest reality is called
38:20
Shiva highest reality is called shiva
38:23
and shakhty the divine mother is the
38:26
power of Shiva the highest reality is
38:30
not in as in Vedanta we say such
38:33
Arnon the existence being awareness
38:35
blisters being exist existence
38:37
consciousness bliss in the Kashmiri
38:40
Shiva system Prakash of emerges virupa
38:43
Prakash a means awareness pure awareness
38:46
consciousness we Marcia is an
38:49
interesting term that they use which is
38:50
not used in advaitha vmarchal means this
38:53
pure consciousness which is Shiva is
38:57
aware of itself self aware not just
39:01
illumining everything as in Advaita
39:02
Vedanta but also reflexively aware I am
39:06
Shiva
39:07
I am the limitless Shiva this this
39:09
self-awareness is called Reimer –xa
39:12
prakasha by Mercia
39:14
so these this is the essential nature of
39:16
Kashmir Shaivism it’s a vast and
39:19
complicated system if you think vedanta
39:21
is difficult try reading kashmir
39:23
shaivism it’s enormously complicated but
39:25
very sophisticated one great philosopher
39:27
or indem Chakravarthi he told me swami
39:30
if you want to understand sri
39:31
ramakrishna study kashmir shaivism
39:35
what concerns us today is this Kashmir
39:38
Shaivism
39:39
has four approaches to enlightenment
39:43
four approaches to enlightenment the
39:47
highest its it’s hierarchical the
39:50
highest is called no pat pat a new pie
39:54
no method method so that we don’t talk
39:57
about you cannot talk about that
39:59
that means is sometimes people
40:00
spontaneously awaken there are cases
40:03
like that but you can’t wait around for
40:05
that when are they going to awaken
40:07
spontaneously that is very rare so that
40:11
is called a new pie that is set aside
40:12
there’s nothing to talk about there
40:14
anyway by the great grace of God or guru
40:16
one may one may awaken but that’s
40:19
different so the highest method they
40:21
talk about their central text is called
40:24
Shiva sutras the sutras of Shiva in that
40:28
the three three other ways they talk
40:30
about are the Sham Bravo pie which is
40:34
the way of Shiva
40:36
Shambhu is one of the names of Shiva so
40:38
shun Bravo by the way of Shiva shocked
40:41
oh by the way of Shakti or Divine Mother
40:44
and the third one is called envelope I
40:47
the way of the individual sentient being
40:51
us so I know is the word used in Kashmir
40:56
Shaivism it literally means the unit or
40:58
the atom the point the dot so just this
41:01
limited being which we are three ways
41:04
the most advanced and direct way Shambo
41:08
of oh by the way of Shiva what is it
41:10
with a man can see many people are
41:12
curious huh that’s the way for me that’s
41:14
nothing that’s when you read it it’s
41:15
very very close to Advaita Vedanta it’s
41:18
almost the same as non-dual Vedanta the
41:21
first Sutra the Shiva sutras is titanium
41:25
Atma Atma the self you are pure
41:30
consciousness it starts with that with
41:33
some pointers to that and you’re
41:35
supposed to realize it realize
41:36
consciousness by consciousness and if
41:40
you see the sutras there they are all
41:42
very similar to there’s a lot of
41:44
similarity with non dual Vedanta but the
41:46
thing is this I have when I have talked
41:52
about non dual Vedanta for the last few
41:56
years I’ve been teaching here one common
42:00
question which I come up against is this
42:04
Swami I’d listened to the talks I read
42:07
the books and I understand it too but
42:11
what do I do now what’s next
42:14
this is one form of the question the
42:16
other form of the question is I
42:18
understand what you were saying Swami
42:19
but my life is not changing I’m still
42:22
suffering I’m still the same person how
42:25
do I realize this if you asked that
42:29
question then Advaita Vedanta has not
42:33
worked for you don’t even you’re not
42:34
even supposed to ask that question is
42:35
supposed to the pointers are supposed to
42:37
be enough for us to awaken now what will
42:40
happen if you go to a non dualist and a
42:42
Drayton teacher the pure strict non dual
42:45
is teacher and say this you know what
42:47
the answer is the answer is the method
42:49
is hearing maybe reflecting and
42:51
meditating Shravan Amin Ananda did the
42:53
asana it’s not working not working
42:55
repeat I’ve been repeating 30 years 40
43:00
years better luck next life I actually
43:05
heard a great teacher a contemporary
43:08
non-dual his teacher he said this
43:10
because there is no other way in in in
43:13
the strict monastic Advaitic non-dual
43:16
vedanta the truth is here it’s being
43:18
told to us we listen to it we argue it
43:21
out if you have got doubts and we try to
43:23
settle down on it not working
43:25
keep trying not working next life the
43:28
many life’s ahead of you
43:30
now in kashmir shaivism what they will
43:33
do is the way of Shiva not working okay
43:37
step down take the help of the divine
43:39
mother Shakti how does it work what is
43:44
the problem why does the way of Shiva
43:45
not lead to enlightenment why does non
43:47
dual Vedanta why does it not work
43:49
instantaneously it should work
43:50
instantaneously one of the attractions
43:52
of the non-dual path is that it seems I
43:56
will say within quotes it seems to be
43:59
effortless instantaneous and who doesn’t
44:03
want an effortless and instantaneous way
44:05
but doesn’t seem to work so why does it
44:09
not work they analyzed it in Kashmir
44:11
Kashmir Shaivism they will not say
44:13
better luck next time
44:13
so das we have something more for you
44:15
they’ll open another drawer and take out
44:17
something else here is something for you
44:18
now as we go from the way of Shiva to
44:21
the way of the Divine Mother it will
44:23
seem to become much more complicated
44:24
remember the true
44:26
is not complicated we are complicated so
44:30
our problems are complicated and
44:32
therefore the solutions also become more
44:34
and more complicated the way of Shiva
44:36
simple and direct the way of Shakti
44:38
complex the way of the Jeeva involved by
44:41
most complex so what is the way of
44:44
Shakti basically what is the problem
44:46
they analyze the problem in this way
44:47
what happens you know if you try to
44:50
settle down I have understood by Dante I
44:52
am Brahman we try to settle down there
44:55
what will happen thoughts keep coming to
44:57
the mind simple swami prabhavananda
45:01
genius book Sermon on the Mount
45:04
according to Vedanta when he’s talking
45:06
about blessed are the pure in heart for
45:09
they shall see God
45:11
he says try this what do you mean by
45:13
pure of heart how do I know I’m not pure
45:15
of heart try this make up your mind I’m
45:18
going to think about God only about God
45:21
and nothing else in whatever form you
45:22
are used to settle down seriously
45:24
quietly and try it within a minute
45:27
within a minute within two minutes you
45:30
will find other thoughts crowding almost
45:32
all people have this experience this is
45:35
the sign of the impurity of the heart so
45:39
the they they call it or should they
45:41
call it we culpa in Kashmir Shaivism we
45:43
culpa means thought construct the mind
45:46
starts chattering away very natural it’s
45:49
the very life of the mind to think so
45:52
thoughts keep coming we culpa now what
45:56
is the way in Kashmir Shaivism they say
45:59
all right this week I’ll pass out there
46:01
and you cannot remove them now the way
46:03
is generate what they call should the
46:07
culpa a pure thought construct what is
46:11
the nature of the pure thought construct
46:13
same as the the original teaching of
46:15
Kashmir Shaivism non-dualism
46:17
I am the limitless Shiva abhinavagupta
46:20
great Kashmir issue by teacher he says
46:24
with schwate tirana vishwatma cha
46:27
transcending this physical universe and
46:30
the essence imminent in this physical
46:32
universe that Shiva I am this will be
46:35
the structure of the pure thought
46:37
construct
46:39
now the question is this pure thought
46:42
construct can it really capture Shiva
46:47
the ultimate reality can you think your
46:49
way to realization and the answer is no
46:52
you cannot no thought can reveal the
46:55
ultimate reality I mean ever Gupta gives
46:58
a classic example he says you might as
47:00
well ask up in a pot kept out in the
47:02
bright sunlight ask the pot human the
47:05
Sun impossible it’s a crazy idea just
47:08
the opposite it’s the Sun which will you
47:10
mince the pot the pot has absolutely no
47:12
way of illumining the Sun and neither is
47:14
it necessary to similarly to say the
47:16
mind can capture my ultimate reality
47:19
Shiva
47:20
cold work then what will this should the
47:23
vehicle Perdue what is the purpose of
47:25
this practice – two things I will
47:28
quickly race through this I think we
47:29
have got a little Q&A; afterwards so if
47:32
you have got doubts you can ask that so
47:33
it goes like this two functions negative
47:36
function positive function the negative
47:38
function of this practice is the
47:41
illusion of duality is to be removed
47:43
abhinavagupta says swaroopa okati Matra
47:50
do item he says do a toddy vaasam so
47:54
Rupa kata Mottram but what it means is
47:56
this experience of a dualistic universe
47:58
is only due to the non apprehension of
48:02
our non dual self it is there but we
48:06
don’t see it as it is that’s why we
48:08
experience this so this should have
48:10
occulta this practice will only remove
48:13
this error it will look at the
48:15
difference it will not catch hold of
48:17
Shiva it will remove the ignorance that
48:19
we are not Shiva this is the negative
48:22
function of the shoot Java culpa what is
48:25
the actual practice the practice has
48:28
three aspects mantra Shakti number one
48:31
the power of the mantra the second one
48:33
is called Bhavana circle as a technical
48:36
term Bhavana which means meditation and
48:39
the third one is should the vidya pure
48:42
knowledge what they call enlightenment
48:45
so the practice has three aspects mantra
48:49
meditation enlightenment
48:51
how does the mantra work it works like
48:54
this as swami vivekananda said the
48:58
divine mother is everything what do you
49:00
mean by everything there are two aspects
49:02
of everything forms what you experience
49:07
in the universe and names the
49:10
conceptualization that we do in our
49:12
minds about those objects whatever you
49:16
experience is called Rupa and the way
49:19
you grasp it in your mind the
49:22
conceptualization here the language used
49:24
for that is called
49:26
nama so the divine mother is both rupa
49:30
and nama the thing itself and the
49:34
concept in your mind the concept is
49:36
always expressed in language so the
49:38
divine mother manifests herself in
49:41
language so the entirety of language is
49:48
generated by letters I’m going fast now
49:52
the entirety of language is generated by
49:54
letters and this set of letters the
49:57
Sanskrit alphabet is called mat Rica mat
50:02
Rica so this mat Rica is none other than
50:05
the divine mother none other than Shakti
50:07
manifested as language and language
50:09
expresses or enables us to experience
50:12
the universe of forms like this physic
50:16
the universe and our language are
50:18
coextensive I remember one of the
50:22
greatest philosophers of the 20th
50:24
century
50:24
Wittgenstein in his classic nomic texts
50:29
Tractatus logico-philosophicus
50:31
he begins almost at the very beginning
50:33
he says the limits of my language are
50:36
the limits of the universe the universe
50:39
and language name and form they go
50:42
together now we do not recognize the
50:46
divine mother in all these forms and we
50:49
think language is ordinary this ordinary
50:52
language ties us to this ordinary world
50:55
we do not see the divinity in either of
50:57
them what the mantra Shakti does is it
51:01
says that language is divine
51:05
and to see the divinity in language to
51:08
use the divinity inherent divine power
51:10
Shakti inherent in the very letters each
51:13
letter has a divine Schacht inherent in
51:15
it so mantras are generated out of these
51:20
these letters and the entirety of the
51:25
Sanskrit alphabet it means that I am
51:29
that limitless consciousness how does it
51:31
do so it’s incredible we never think
51:33
about that way if you know Sanskrit a
51:36
little bit also it’ll make you amazing
51:38
to you but even without that we can
51:40
grasp see here is a secret in the
51:43
Sanskrit alphabet also in many Indian
51:46
alphabet it starts with all the first is
51:48
not a it’s aa the primis primitive sound
51:51
is aa and the last one is ha if you see
51:56
the whole alphabet it starts with a and
51:58
ends with her now ah is the mantra for
52:06
Shiva according to the science of
52:09
mantras in in the Choctaw in the way of
52:11
Shakti o is the mantra for Shiva is the
52:14
bija mantra for Shiva and her is the
52:17
mantra for we marsha Shakti the Divine
52:20
Mother and in between these two letters
52:23
are and her the last one in between on
52:25
all the other letters all letters O and
52:30
ha if you put them together and the dot
52:33
is put there it is called a hum and
52:37
those who know Sanskrit or a little bit
52:39
also you know what a hum means I I the
52:43
word for I the vertical either the word
52:45
for I the subject me I is ah hum and
52:50
they show that in between in ‘him is all
52:54
other letters of the language and from
52:56
those letters comes all language all
52:58
names and those names represent the
53:01
entire universe so the word ah hum which
53:05
means you the you or I the person it
53:09
includes in it the source of the entire
53:11
universe that’s the way to think about
53:14
it so all names corresponding to all
53:17
entities in the universe
53:19
are encompassed in that word uh-hum the
53:22
word ‘him i the mystical meaning of that
53:25
is pure consciousness shiva starting
53:28
with our coming down to her in the
53:31
entire process manifests as everything
53:34
the universe the cause of the universe
53:37
the suckle universe and the physical
53:40
universe but the Swami said that the
53:42
four salutations so Shiva manifests as
53:47
the cause as the subtle universe as the
53:50
gross universe and does so by the power
53:52
of Shakti the divine mother so uh hum it
53:58
sounds complicated but actually is only
54:00
one idea going through all of it
54:02
that language is mystical it’s it runs
54:06
much deeper than what we think we used
54:08
it for referring to this world and they
54:10
say using language in it’s Ordinary
54:11
sense tracks us in samsara using
54:15
language in this mystical sense will
54:17
free us from samsara now the Guru gives
54:20
you a mantra like we have all got most
54:24
of us and that mantra is generated from
54:26
this mat rika from this set of mystical
54:29
letters and this mantra refers to one or
54:33
the other forms of the divine mother in
54:36
some form leash to devata it could be
54:39
male it could be female it could be
54:40
beyond gender and as we repeat that
54:43
mantra the mind and the personality
54:47
becomes demonized and the divinity
54:52
inherent in that mantra reveals itself
54:56
man the repetition of the mantra goes
54:58
into the second stage which is called
55:00
Bhavana
55:01
Bhavana is the meaning there is no good
55:03
English equivalent for it it means
55:05
meditation abinell Gupta says what is
55:09
meditation he says it’s a kind of
55:13
imagination the differences what already
55:16
exists and yet is not evident to me is
55:18
made evident by this process there’s a
55:21
difference between imagination and
55:23
meditation imagination is when I imagine
55:26
Harry Potter or Superman or Batman it’s
55:29
a product of the artists imagination
55:31
authors
55:32
imagination it’s not really out there
55:34
but Bava nice something already here we
55:37
don’t see it the mystic sees it and
55:40
gives us a practice so that it can
55:42
become clear to us so one translation
55:46
was creative imagination to grasp and
55:48
already existing but unseen reality but
55:52
the word paavana and then it manifests
55:55
itself as our real nature as dish today
55:58
Vata that is called should have it the
56:00
other third aspect of the practice that
56:03
and then what happens is the difference
56:05
between noah known and known and a
56:08
knowledge nor known and knowledge it
56:10
disappears into one uniform awareness
56:13
that is the realization of i am shiva or
56:17
in Advait Vedanta a hum broom has me I
56:20
think I’ve run out of time so I will
56:24
conclude here Shakti or they call it
56:29
Choctaw pi in kashmir shaivism a very
56:33
powerful means to enlightenment
56:37
especially relevant for us because
56:39
actually many of us we practice that we
56:41
don’t often speak about it but this is
56:43
in a sense the science behind the
56:46
practice that we all do I will conclude
56:49
with a peace chant ohm shanthi shanthi
56:54
shanthi hurry
56:58
that’s at SRI thank you I generally
57:09
speak I don’t get chance to listen but
57:13
today I listen Sammy Chateaubriand on
57:17
the justify his name shot boom is all
57:21
priya means jail his death wall i thing
57:26
is good will give a good name during is
57:28
honest many of you who have heard his
57:32
talks in youtube
57:35
many of his lectures that they arise
57:37
sometimes in Laguna Beach and I cook
57:39
sometimes i journalist a panel listen
57:41
Neku very good topic and he explained
57:49
very well this Shakti the divine mother
57:56
the way he started
57:58
he’s a really a mysterious phenomenon we
58:02
live inside the Shakti but we do not
58:04
know the power of the Shakti that power
58:08
comes from this mother the source from
58:13
Krishna talked about this Shakti and
58:17
Brahmin – ketchup generation before each
58:19
the gospel of Rama Krishna he mentioned
58:24
the Brahma did not believe God with form
58:27
their concept of God just Christian
58:30
concept of God God without form but all
58:34
powers all panicky and omnipotent
58:38
omnipresent all-powerful full of grace
58:42
that is the concept
58:43
what does not fall so any oh but see
58:47
Ramakrishna proved called the both God
58:49
with form and without form he said that
58:54
from his Ramakrishna’s messages all
58:57
inclusive he was thinking not Indra was
59:03
a Brahma and he will go and crease only
59:05
that God without form that is not my
59:08
philosophy I am both which would not be
59:13
one-sided so it is a great victory for
59:15
Islam question that serum which such
59:18
Swami Vivekananda admitted the Shakti
59:21
power so I’m glad that he recovered very
59:25
well and explained very well
59:28
and brought that enjoy wisdom some of
59:31
the things are very very important in
59:34
our spiritual life anyhow so I thank my
59:39
brother coming sharp of children under
59:41
you come and I hope he will come again
59:44
and we shall give maybe twenty minutes
59:49
because you will have to go
59:51
New York these pledges after 3:45 so
59:55
after lunch he will run to the airport
59:56
but we shall give 20 minutes you can ask
59:59
him questions we shall put years here
60:02
and please put the microphone and you
60:04
can ask questions he will answer think
60:22
yes please to ask
60:29
[Music]
60:50
true if you the right the question was
60:56
that one would like to think that
61:01
Wittgenstein knew something about
61:02
Vedanta I was speaking about something
61:04
akin to Vedanta but right now I spoke
61:08
about the divinity of language which is
61:11
a very beautiful way of putting what I
61:12
was trying to talk about
61:15
whereas Wittgenstein spoke about the
61:17
limits of language so would I care to
61:19
comment on that yes I would
61:22
Wittgenstein is an extraordinary figure
61:25
he looked a little big Wittgenstein he
61:28
was German from or Austrian rather from
61:31
from Vienna maybe the greatest
61:33
philosopher of the twentieth century and
61:37
his book first book Tractatus
61:43
logico-philosophicus if you see it it’s
61:45
a tiny little book and organized one two
61:49
three four like that just sentences one
61:51
point one one point one point one like
61:53
that in a very mathematical fashion a
61:56
bit like spinach does work and the
62:00
introduction is will give you a taste of
62:02
the man he says what is here what I have
62:05
understood if you have understood that
62:06
if you know what I’m talking about it
62:07
will make sense to you otherwise it will
62:09
make no sense to you what I’m going to
62:11
talk about in this book and I couldn’t
62:13
care less
62:14
he hits the head so that I don’t know
62:16
how you expect to sell books if you say
62:18
the Hat at the beginning don’t
62:19
understand another I don’t care if you
62:21
don’t understand almost at the beginning
62:24
he makes the statement which I quoted
62:25
that the limits of language are the
62:27
limits of the universe and at the end he
62:30
makes the famous statement the thing is
62:32
he does not explain the at the end he
62:36
says that which is beyond language we
62:41
must pass over in silence and I don’t
62:44
know if it’s in the Tractatus or
62:46
somewhere else he said and that is the
62:47
mystical he actually said that
62:50
now what was specifically his point of
62:53
view debatable how much did he know
62:55
about Vedanta I don’t think he knew much
62:58
about Veda on to this no no not much
63:00
record though in Vienna the
63:04
the vienna circle the early positivists
63:07
and all Wittgenstein was a well-known
63:09
figure there
63:10
I remember reading they had a discussion
63:12
of Tagore at one time Tagore’s
63:14
philosophy so there is some way dontoh
63:17
there definitely yes the limits of
63:20
language but have you noticed something
63:22
Advaita Vedanta non dual Vedanta
63:25
basically keeps on harping on the limits
63:28
of language the ultimate reality is
63:30
beyond language cannot be expressed by
63:32
language and Shankara goes into great
63:34
detail in his commentary on the mandu
63:36
cube open Isha
63:37
Russia in that in that he expresses the
63:41
Mundaka Upanishad in the seventh mantra
63:43
says of the opposition unnameable the
63:47
ultimate reality is beyond name why
63:49
unnameable and Shankara gives a long
63:51
discussion about that if you’re
63:52
interested I have a talk advaita vedanta
63:55
and the paradox of language how why that
63:59
ultimate reality is ineffable beyond
64:01
language so Shankara goes into details
64:04
there what can language do and why it
64:07
will not work on that ultimate reality
64:09
and so ultimate reality Brahman has to
64:12
be beyond language but then also the
64:15
problem remains if the ultimate reality
64:17
is beyond language what are the
64:20
scriptures
64:21
Upanishads Vedas or any scriptures their
64:23
language so the language has to express
64:26
something which cannot be expressed by
64:27
language you see the problem and so the
64:30
various strategies adopted by advaita
64:33
vedanta
64:34
non dual vedanta to express something
64:36
which cannot be expressed by language
64:38
you would think how can they do that
64:40
oh there are ways of getting around it
64:42
for example we all know about Natan 18
64:45
not this not this
64:46
what is Natan 80 if I cannot speak about
64:50
it I can at least say what it is not
64:55
there is basically not Natan 80 by
64:57
indicating what it is not I can use
64:59
language to indicate what it is not I’m
65:01
not talking about it I’m talking about
65:03
what it is not then what is the result
65:06
you would be expected to grasp when
65:08
intuitive flash what it is and I am that
65:12
reality you will be expected to grasp
65:14
that that is the technique that’s one
65:16
strategy there are about half a
65:18
and strategies used by Vedanta there is
65:21
a strategy of paradox further than the
65:24
farthest nearer than the nearest greater
65:26
than the greatest smaller than the
65:27
smallest that which is a night to the
65:31
awakened is day to the unenlightened
65:33
that which is nerd night to the
65:35
unenlightened his day to the awakened
65:36
what is it what do you mean by that
65:38
there’s a very precise meaning but it
65:40
has to be grasped intuitively so advaita
65:44
vedanta keeps on dwelling about the the
65:47
inability of language to express that at
65:50
the most language can point towards it
65:53
whereas you are very right what i talked
65:56
about today was a different approach
65:57
altogether the approach of Choctaw buyer
66:01
in in Kashmir Shaivism
66:03
which is a step down from the way of
66:06
Shiva the way of Shakti is that language
66:09
can help us it is language which binds
66:12
us to a delusional reality and language
66:17
can help us to set us free from it so
66:21
but there also I will never group the
66:24
points out can language help us to grasp
66:28
that ultimate reality actually no the
66:31
language the role that language serves
66:33
here is negative it removes the delusion
66:36
of duality and the reality Shiva shines
66:39
forth but he will notice one thing I’ll
66:43
just end with this that Advaita Vedanta
66:45
did not go ahead and develop this
66:47
extremely ordinate mystical theory of
66:51
language no they just said language
66:53
can’t do it and so we have certain
66:56
strategies and finished whereas this one
66:59
it develops it is very mystical so it
67:02
uses language as a tool I might mention
67:09
here the definition of mantra I forgot
67:12
to mention that we often say mantra
67:14
manera try at a mantra that which you
67:16
contemplate it saves you if you
67:18
contemplate that it saves you but
67:22
abhinavagupta gives a deeper
67:23
interpretation contemplating it saving
67:26
you what does it mean it’s he says in
67:30
the Tantra Zara
67:33
para that was for a taught maqam
67:36
Muhannad armata hey the mayor Sam saw
67:41
depression at Makkah Tirana Dermott AR
67:44
se annuity mantra is said to be have had
67:49
these two characteristics one is by
67:52
contemplating it the reality pirata to
67:55
the ultimate reality Kurata it shines
67:58
forth it is revealed to us and the other
68:02
quality of mantra is Veda Maya samsara
68:05
Prussia mana this world of fractured
68:08
universe we live in the universe of
68:11
limitations and dualities this ceases
68:14
this is quietened pressure muhammad’s
68:16
it’s quite enough mantra very very very
68:20
powerful meaning yes the value of
68:35
Halloween for self-realization well
69:17
you’ve answered the question I think I
69:18
understand yes I just I’m just going to
69:23
repeat repeat what you said that how do
69:27
you put it in baseball it came out of
69:28
the left field or something that
69:30
question sir but you know if you it’s
69:33
interesting I’m just thinking about it
69:35
yesterday Halloween has these two
69:38
qualities it is disruptive it disrupts
69:42
the flow of our ordinary our ordinary
69:44
way of thinking dealing
69:45
with the world thinking of ourselves and
69:47
others and it’s magical it’s magical it
69:51
brings an element of magic into our in
69:53
the form of little ghosts and witches
69:55
and all of that and weird costumes and
69:59
provocative Halloween is that so if you
70:03
want to spiritualize Halloween you have
70:05
to in fact that’s a very very good
70:08
example of shocked oh by the way of
70:11
Shakti the way of Shiva or the Advaita
70:13
Vedanta is very philosophical abstract
70:16
try it’s not dry for me but it’s how
70:19
it’s characterized I think it’s
70:20
perfectly fine but the shaft shot dope
70:23
eye is disruptive it uses the elements
70:26
found in this world and to transform you
70:30
look at this world in a completely
70:31
different magical way so these two
70:35
characteristics disruptive magical
70:38
that’s how I see Halloween and that’s
70:40
how that’s what the shocked open is also
70:43
all about it disrupts the normal flow of
70:46
our dealings with the world and
70:48
introduces the element of magic into it
70:50
I don’t know yes that the Guru will
71:07
teach you usually what we do is in our
71:10
tradition it’s not just a mantra
71:12
it’s the mantra and the deity associated
71:15
with it these two traditions have
71:17
powerfully developed this one is the
71:20
tantric tradition in India so there are
71:23
multiple tantric traditions in India and
71:25
also the tantric tradition of Tibetan
71:27
Buddhism they both of these and they
71:30
have a common source Tantra basically
71:33
the mantra the language name and the
71:38
form so these two add mystic form and a
71:40
mystic language they’re usually
71:42
associated so the Guru usually tells us
71:44
how to visualize the mystic form and two
71:48
at the same time repeat the mantra yes
72:01
that’s what I talked about yeah usually
72:09
but it can be without the formal so some
72:11
people just chant a mantra even in in
72:15
Advaita Vedanta punch Odyssey punch of
72:17
the she the teacher speaks about how to
72:19
calm the mind down if it’s not working
72:21
and how to calm the mind down dear
72:25
Gibran about Tirana in one of the
72:27
chapters in puncture the she says a
72:29
prolonged chanting of ohm if you repeat
72:33
it for pretty long time it comes down to
72:36
mind so there is a practice of mantra
72:41
without the form just the language
72:43
itself the mystic syllables and there’s
72:46
a practice of mantra with the four modes
73:13
it makes sense I’ve never thought about
73:15
it that way but yes it does make sense
73:18
silence is the a vocation is the best
73:21
expression of the ultimate reality but
73:26
the problem is if you keep silent if the
73:27
scriptures were not written and the
73:29
gurus all kept silent and we didn’t have
73:31
Sunday talks and the Swami stood there
73:33
and kept silent first time you might
73:35
think it’s very profound but very soon
73:37
you would stop coming yes so so one step
73:41
below below silence is the mantra and a
73:45
one step below the mantra is that is the
73:47
talk lecture
73:55
true
73:57
Shankar Acharya in his Dakshinamoorthy
74:00
stotra there’s a beautiful sentence Mona
74:04
mecanim sheesh as to Chinna some Shia
74:07
the Guru teaches in silence the teaching
74:11
is in silence and the doubts of the
74:13
disciples are dispelled to this use
74:17
you’ve seen in the presence of great
74:19
teachers sometimes you come with a
74:20
question and you find sometimes the
74:24
person that the teacher is talking about
74:25
exactly your question or you’re sitting
74:28
in silence with the teacher and after
74:30
some time the question dissolves all
74:35
right yes all questions do you realize
74:40
the language itself is spiritual so
74:42
whatever you ask in spiritual personal
75:11
question I in fact ask this too I used
75:18
to teach young men who had come to
75:19
become monks in our order so I taught
75:22
them for eight years in bel-air but in
75:23
the main ministry so I also wondered
75:25
this about the young people each of them
75:27
has a fascinating story of how they
75:29
became a monk I could fill volumes so
75:32
all monks have the fascinating story
75:34
because it’s such a big break any other
75:36
flow of your life
75:37
so always there’s something interesting
75:39
about it but I found they cleanly neatly
75:43
fell into two groups one group was these
75:46
young men who led a pretty average
75:49
ordinary car like all other young boys
75:51
till maybe school or college when they
75:54
either read something met somebody
75:56
something happened or combination of
76:00
these and this suddenly sort of awakened
76:04
into
76:05
life and they wanted to realize God so
76:07
this happened and many of them were like
76:10
that
76:10
another group smaller they have always
76:14
been some kind of outliers you know
76:16
they’ve always been the dreamy kind of
76:19
kid who never grew up
76:21
so I belong to the second group as far
76:26
back as I remember it I was fascinated
76:29
by by God and spirituality in fact let
76:33
me tell you an interesting story I after
76:38
I became a monk about 12 years after
76:41
that I met a cousin from my past life
76:44
and she was much older than me so the
76:47
first thing she asked me was why did you
76:49
run away I explained I saw my parents
76:55
and your parents they were uncles and
76:59
aunts and I saw what they did in life
77:02
and my feeling was so if I am like them
77:05
this is what is going to happen to me
77:07
maybe a little better maybe a little
77:09
worse reasonably you can’t expect
77:10
anything one that’s exactly how I taught
77:11
at thought when I was ten years old this
77:14
is what is going to happen to me I have
77:16
seen it why should I repeat it I always
77:19
felt that I said I can see it why should
77:21
I repeat it why should I do you really
77:22
felt that and here is Vivekanand eyes to
77:25
read these books were there at home here
77:27
is Vivek on the saying that God is real
77:29
and God can be experienced in the
77:31
highest purpose of human life is to
77:33
realize God experience God so why not do
77:35
this it really pulled me so that’s why I
77:37
became a monk now her answer is very
77:40
instructive she said oh that’s what you
77:44
thought when you saw our parents I said
77:47
yes what did you think she thought she
77:50
said I looked at your parents and my
77:53
parents and I thought this is great this
77:54
is what I want to be so you see it is
77:59
what we call samskaras a kind of
78:03
inherent tendency in the mind
78:05
you really cannot explain it all by
78:07
nature or nurture something carried over
78:10
from past lives I think we believe that
78:12
okay on that personal note I think we
78:15
should do you have a question or
78:16
observation all right
78:18
thank you very much thank you so much