Avadhūta Gītā Retreat | Session 4 | Swami Sarvapriyananda

Let us proceed with our study. Verse number, four, five, six, you will do these. Aadmai Vakarva Lam Sarvam Vedabhedonavijyate Aasthinasti Kathram Broyan Vismayapratimati Me All these very really absolute self, distinction and non-distinction do not exist. How can I say it exists? It does not exist. I am feeling bit wonder. Aadmai Vakarva Lam Sarvam Centered in this realization, in this new paradigm, there I am the limitless consciousness in which all the words arise and subside. So I realize, I alone, the Atma, the Self alone is everything. Consciousness alone is everything. I alone am everything. I am consciousness. And then, Vedabhedonavijyate, differences. See this question arises. What is the connection between Brahman and the world? Vedanta always says, there is an ultimate reality, Brahman, Satchidan and the existence consciousness place. And then what is all this? What is the connection between this and Brahman? What is the connection between the one and the many? This is the many. And Vedanta is telling us, there is one absolute reality. What is the connection? I am consciousness. But to me, in me, all these objects are arising. What is the connection between me and all these objects? So multiple answers are given and multiple systems of Vedanta arise. One straightforward answer is, Brahman is the reality. It is God. That is Brahman. And the universe is the creation of God. Veda, they are not same. The creator and the creator are not same. The king and the kingdom are not the same. Ancavhera, there is difference. Difference is real and ultimate healing. Even when you become enlightened, still be there. Difference between you and God in the state of samsaric existence. Very clear difference. So difference between a grain of sand and a mountain. Omniscient, omnipresent, omnipotent. Who are you? What are you? Insignificant creatures. How dare you say I am that? Nonsense. There is a difference. And when you become free, you will get loksha, you will go to Vaikuntha or Shiva loka and live in the presence of Brahman, of Shiva, of Narayana. Then also difference will be there. You may be in proximity. You may feel even a sense of identity with God. But that does not mean you are God. This is called jiva-ishvaramhe na haa. The difference between ishvaramha and jiva, the rest of us. One Veda. Five differences. This is one difference. This is an ultimate difference. Second difference, jiva-jiva-veda. They are all different from each other. And this difference is clear. We feel very different from each other. And take it serious. Yes, we are different. It is the truth. We are all separate from each other. And even in the state of enlightenment, we will not all become one. We still remain separate. The difference between enlightenment and the saved one, the one who was attained freedom and the rest of us were turned into samsara. There was a difference. So jiva-jiva-veda. The difference between sentient beings. We are all separate from each other. Jiva-java-veda. I am different from the chair on which I am sitting. I am not one with the chair. The chair is not one with me. Living and non-living, they are different from each other. Sanity and the sentient are different. They are distinct from each other. It is a material world, a dead world. In that you are a living being, a conscious being. How can you be the same? You are different. So jiva-java-veda. Java-java-veda. There is a distinction between the entities of this world. A table is not a chair. The building is not the foundation. The sky is not the earth. The earth is not the womb. Every entity in this universe, every atom is distinct. Every atom, every particle is distinct and separate from each other. Jagad-jagad-veda. And finally, what is the relationship between the world and the creator? Jagad-ishwar-veda. The world is different. The material universe is different from the creator gone. Five differences. Vansavrelava. Who says this? Dvaita-vilanta. Mantra-vilanta. Differences we take it's illness. Differences appears to us. Vilaanta tries to, advaita-vilanta tries to erase the difference by saying there is an underlying oneness. But mantra-vilanta says no, no underlying oneness. This is not even necessary to think about it. You are distinct from God. Have devotion to God. God will say it. So this is one approach. It's very similar to what you would find in other theistic religious also. In Christianity, Islam, Judaism, similar ideas are there. In our multiple traditions of Vaishtanvism, Shaila-sagism, dualistic ideas, many are there. This is one. And this is generating. So what is wrong with it? This is one. Another one is, no. There is heda-adheda. Distinction is there, separation is there, difference is there, but also one this is there. It is true that my hands are different from my feet. My feet are different from my tummy. My tummy is different from my head. But we are all one, united into one body. There's an organic unit. It is one body. That part of one whole organic whole. So this unity of the body, parts of the body in one body. This is veda. Definitely there's veda. There's difference. There's eternal difference in this body there. But there is an organic unity. So the body and its parts have veda-veda. Difference, identity and difference. The parts are different, but the whole is one. This is called veda-veda. Vishishtanvaita is one example of veda-veda. Veda-veda, many, many forms of difference. Identity and difference are both accepted. Veda-veda is one. The well-known here in the US and many parts of the world, Hare Krishna is one, Krishna consciousness. Their philosophy is also a Vedanta philosophy. It is called atinthya-veda-abhela. The distinction between Krishna and his powers. Krishna is the ultimate God and the powers of Krishna, the Shaktis of Krishna. The multiple Shaktis of Krishna. Are they one with Krishna? Yes. Are they distinct from Krishna? Yes. How can there be one distinct? Atinthya and inconceivable. Inconceivable identity and difference. That is called the philosophy of atinthya-veda-abhela. There is one more school of Vedanta, Vaishnava school. So this world, you see, it is one with Krishna. It is also different from Krishna. You are one with Krishna, but you are also different from Krishna. This is atinthya-veda-abhela. There are multiple such veda-veda philosophies. Tundam, dvaita, dvaita, dvaita. All of them are veda-abhela philosophies. In order to erase all of these comes abhela, dvaita-darshan. We say, yes, distinction is accepted. Identity and distinction is accepted. And ultimately, both are negated. Because there is one non-dual reality which appears as a multiplicity. If you take the multiplicity to be real, and that from that perspective, dualism is correct. Dvaita is correct. Veda is correct. If you go a little deeper, you will find there is an underlying oneness. Then veda-veda will appear to be correct to you. Identity and difference. If you go further, you will find all differences are appearances in one. The ultimate nature is one non-dual Brahman. Where all the appearances, the distinctions are all maintained in the appearance. In the appearance, there is difference. So that underlying one non-dual Brahman, if you stress that, you get abhela. Another name, anta-dhaita. But adhaita serves its purpose by negating all the differences and showing you Brahman. It shows you that in spite of all the differences, it is wood only. Having done that, adhaita also can be abandoned. I said in the four stages of non-dual meditation, the third stage you had abandoned all these terms, abandoned all the distinctions. In this book itself, you will find that Tathriya does that. In verse number 36, verse chapter, very shocking and beautiful verse is there. Verse number 36, if you see, adhaita-kethilichyanti, dhaitam-michyanti-chapare, samam-tattvam-namindanti, dhaita-dhaitabhivarjitam, adhaitam-michyanti-kethilichyanti. Some like non-duality, some prefer non-duality, some understand grasp and realize non-duality. Dhaitam-michyanti-chapare, and there are others who prefer duality, who prefer distinction, who prefer a religion, spirituality of devotion and relationship. What's the truth? Say non-duality is the truth. Adhaita-triya says no, nidhan-no samam-tattvam-namindanti. They do not understand the one nature and this homogenous truth which is ever the same. One limitless, distinctionless ocean of existence, consciousness, peace, this one radiance which you are. They don't understand that. What is the truth? Dwayda-dwayta-vivarjitam, all that we can say it is beyond duality and non-duality. To go beyond duality you need non-duality. And then after having gone beyond duality, you drum that non-duality also. Where will you stay then? Staying the truth in the reality which has been revealed by this process. That is the third fact. This is the beauty of the Advaita-shrut that even Advaita itself can be abandoned at one point. You don't get stuck up in concepts. Fearless about it. Well, how can you be fearless? How can you let go of the fundamental principles of your own teachings of your truth because you have attained the reality with those teachings pointed. The end is not the book. The end is not a sasted verse. The end is not even a beautiful argument. End is not even a nice sophisticated non-dual meditation technique of nice sounds. Non-dual meditation technique. Not even that is the end. Not even that is the end. What all of this reveals, the verses, the teaching, the arguments, the meditation, it points to something. Once that is attained you can let go. Just say have you let go or gone up Advaita? No. If you want a description of that reality, Advaita is the best description. You are not comfortable with that? Step it down. You can have a dualistic or a veda-vainer description. That also works. Veda-veda-navindyati. So, the Tartar is speaking from the top of the lion. Rather, he is ascending and he is telling us to throw away the lion. Veda-veda-navindyati. Ashti-navsthi-katam-bhruya. This is union-ness. Does it exist? How can I say it does not exist? I can see it. Here, table exists. Something as simple as table and book. There also this one there is seen. But you can't, after analyzing it, you find it is good through and through. Yet I am seeing the table. How can I deny that the table exists? I am experiencing it. I am using it. I am using language, table. I am using it to put microphone on that, using it as an instrument. So, Vibhavahara is there. Nama is there. Rupa is there. I can't deny it. Experience always stick to experience. Yet upon analysis, no table is found. Remember, there is no time or space or object. No object called table. Object is wood. There is no space there in that object in that wood for table. There is no time at which that wood becomes a table. That's it. No. I can't say it exists. I can't say it does not exist. What is it? It's a wonder. Visvaya Pratibha Atini. It appears a wonder to me, this universe. Sri Ramakrishna spoke of a monk, an enlightened monk, who came to Dakshineshwar Kali temple once. And he would stay in a cottage all day long in meditation. Once in a while he would come out. You know, it's on the bank of the Ganga. So the river, the temple, the sky and the clouds, the monsoon clouds and all that, the wonder of it. The monk would come out and say, Wow, wow, wow, wonderful, wonderful, wonderful. And then rush back into the cottage and meditate. The universe, table is appearing in the world. Wonderful. We can sit. You think we are crazy. You look at the table and say, what do you see? Visvaya Pratibha Atini. It's so amazing that Achitya Bheeda Bheed then. No. Achitya Bheeda Bheed would say that Achitya Bheeda inconceivable identity and difference. It would say the table exists and the wood also exists. There are two things here. Are they different? No, they are one, tier B. But are they exactly the one? How can we are using different language? You are saying two things are there? Yes, they are also different. What is the relationship between table and wood? Inconscionable. See, this is a crucial difference. Advaita Meiraamta will say that table is inconceivable. He says, Visvaya Pratibha Atini. I can't say whether the table exists. I can't deny it exists. I can't say it exists also. What exists, wood? How can I say table exists there? Where does the table exist? There. That's wood. What is the table? Touch. Yes. Touch wood. You yourself say touch wood. Well, now there is a table. No, now it is wood. I can't say that the table exists. From an analysis point of view. I don't think I've gone crazy. Analystically, if you analyze it upon analysis, no table is found. But practically, table is found. So the table according to Advaita Meiraamta is Asthinasti Kathaungruyarat Visvaya Pratibha Atini. But Achintyavayabhita does not say that. Achintyavayabhita will say table. Of course it exists. Here it is. It's stable. But it is wood. Yes, wood also exists. Both two exist. Asthinasti Kathaungruyarat Visvaya Pratibha Atini. Achintyavayabhita will say table. It exists. Wood also exists. But then, aren't they same? If they're same, you can't say two are exist. How many will you count here? If there are two here, you're on account and will catch. You already tell me. You're double counting. And then it says two exist, but the relationship is inconceivable. What is the difference between Advaita and Asthinati Veda? There are several differences. Very powerful. Advaita says that the table is inconceivable. Asthinati can't say it. Asthinati can't say it's nasty. Therefore, we spy it is a wonder. Asthinati Veda will say that the relationship between table and wood is inconceivable. Relationship between the world is not inconceivable. It's a wonder not asthinati katam vuryat in Asintavayavit. What is inconceivable? What is difficult? What is asthinati katam vuryat? The relationship between Krishna and the world. More precisely, the relationship between Krishna and his Shaktis. That is inconceivable. Identity and difference. What is the relationship between Krishna and the gopis? Are they one or different? It's inconceivable. Identity and difference. They are one yet different. That's why the dance is possible. So, that's also a very beautiful philosophy. But from... we are in Dattaratri right now. So we have to be a little... No matter how beautiful it is, how poetic it is, how sweet it is, we must also say that it is poet. That is sweet. But let us be logical. Let us come down to logic. I remember once there was a conference in our monastery in India near Calcutta. So great scholars of Advaita, Vishishtam Advaita, Advaita, and one from Advaita and Advaita, I think they were invited to give talks. And said, we are only one condition, they don't fight with each other. So they were joint sessions, they were very polite and sweet to each other. They were very great punwits, they are all scholars. Very great punwits, wonderful. The Advaita scholar, Krishnamurti Sakshasthika, who was the principal of the Madras Sanskrit College one time, long ago, and he's retired long ago, but he's been teaching for many, many years. He was the Advaita scholar. He was giving a special talk, individual session. Others scholars were not present. So just some months. So he told us, what talent they have. Who is he? Vishishtam Advaita, Advaita, Advaita, all those. It's a hailed insult. That means, it takes great talent and intellect to spin beautiful philosophies out of the stuff and nonsense. Vishishtam, admirable. Let's just keep them outside the door and now you settle down. Advaita, what is that? So what great talent. So the ancient commentators, they had a unique way of expressing this. You've to understand what they mean. We were studying some ancient, as a medieval Buddhist texts from Tibet. So one of the commentators, one of the greatest figures in Tibet in Buddhism is called Sankhapa. He is equivalent to Shankaracharya in Tibet. He lived about 500 years ago. So one of the later commentators is say, extraordinary is the intellect and the genius of Sankhapa, which means he's saying something out of his own head, which is not what Buddha said. It sounds like he's praising Sankhapa. What genius, what creativity. We are nothing compared to him, which means he's spinning stories out of his own head, but Gundar never said such things. So this is a way of cutting down someone's head. Anyway, vismaya apati bhāti me. It seems of this world seems of wonder too. It is Brahman and yet it is limitless existence consciousness. Please limitless existence appears as limiting, limited existing things which are born and they die, they're created and destroyed moment to moment. What a wonder. One limitless consciousness appears as seeing, hearing, smelling, tasting, touching as thinking, imagining, understanding all activities of the mind and senses are lit up by that one limitless consciousness. What a wonder. One limitless ananda bliss itself appears as this. Samsara sukha dukkha. What a wonder. Vismaya apati bhāti me. Then, number five. We started with this actually. Very simple and soaring sublime verse. Vedanta sāra sarvasvam Vedanta sāra sarvasvam janam vidyānam eva ca janam vidyānam eva ca āham ātmā nirākara āham ātmā nirākara sarvam dhyāpi swam bhāvatah svarvam āpi swam bhāvatah He ascends and the whole of Vedanta is this knowledge, this supreme knowledge that I am by nature the fondness all pervades itself. ām brahmāsvi What Brahman, teśa kāla vasthu āparī cinnā atma brahmā that consciousness. Eka consciousness, one consciousness. What is this one consciousness? That which is suprakāśa aparokṣa-śaitanya. What is this? It is the aviṣaya, never an object. Abhyayaha, never injured, never damaged, never destroyed. It is āsan govayaṁ puruṣa. It is the samāha, ever the same, never different. It is sākṣi, the nirvikāra, niranim tara caetanya. Teśa yādhā. This is the essence of the sāra, sarvashva. This is knowledge. When you realize I am, this is knowledge. And then you live your life from that perspective, vidyāna. This is the full, fullest manifestation of that knowledge. Jñāna-bhikjñāna. Siddhāna Kṛṣṇa would say, you discover the roof by going up from ground floor to first floor, to go through the staircase, go, leave each floor of the hand, go to the roof, and you discover the roof of the house. But then you discover what the roof is made of, the same cement, the same stones and wood and chips. And then you look back, the house which you had left behind, the whole of the house is made up of the same material. So it is an ascent and descent, you find the same reality. So when you look back upon the world, you realize this world is nothing but prāhma. The whole world along with the body appears to be, to me means consciousness, not mind. The body, mind, universe appears to be. Therefore I am all of it or none of it. Both are true. None of it, jñāna. None of it, jñāna. Not the waking, not the dream, not the deep sleep, not the wakeer, not the dreamer, not the deep sleeper, not the physical universe of the waking, not the subtle universe of the dreaming or world of minds, imaginings and fantasies, not the seed universe of the deep sleep, apart from all of these nine. Waking, dreaming, deep sleep, wakeer, dreamer, deep sleeper, waking universe, dream universe, and the deep sleep seed universe, nāi. Apart from the nāi, who am I? Tenth man. I am the witness of all of them. I am the Thūrīya, the fourth, the tenet. This is jñāna, realization. When I alone am the wakeer, dreamer, deep sleeper, I alone am the waking world, dream world, deep sleeper, I alone am the physical, subtle and causal, the jñāna. Then in number six. There is no doubt that I am that God who is the self of all, pure, indivisible, like the sky, naturally stainless. Very powerful verse. Let us state it this for some time. Yo vei sarvātma po deva, yo vei yevaha. Devah, the