Vedanta Techniques to Strengthen the Mind

[Music] leaders from the unreal to the real lead us from darkness and to light lead us from death to immortality home peace peace peace uh before i start there's something i remember i probably should have said at the very beginning of this session of this whole workshop know the method of vedanta consists in sravana manananan needed hearing reflecting and meditating so about hearing um one tibetan buddhist teacher they have the same methodology by the way the tibetan texts you find what is the procedure for uh study and practice activity in buddhism they say hearing reasoning and meditating so it's exactly the same procedure so about hearing how do you hear how do you study and he especially hear vedanta talks or spiritual talks so they have this saying don't listen like an upside down part uh leaky part and dirty part i think that's self-explanatory but it's interesting upside down part is if an upside down pot and you pour water into it it'll just flow up the sides nothing will accumulate in sometimes people listen and at the end of it there's nothing left nothing was was taken in swami rangana tanji used to tell this humorous story that when he was the head of the vedanta center that is the ram krishna mission ashram in new delhi he would give regular vedanta talks so there's this lady who would come and attend and sit in the front row and attend all the things talks very sincerely one day when the swami was seeing of people and this lady happened to pass in front of him he asked um so did you like it and the lady said with great enthusiasm how about that but wonderful swamiji what did you like probably you shouldn't have asked that the answer he got was devastating what did you like and the lady said i don't know with all these a lot of big talks were there vedantic talks i don't know why why ask me so that's the upside down part nothing is accumulating don't listen like that don't listen like a leaky part where things do accumulate but after some time it's lost so that happens because of lack of holding on lack of retention and the third one is a dirty part so whatever you put in the milk or you know water or what it gets polluted by the dirt in the pot so a dirty part would be like listening with a skeptical mind uh or that i already know and i'm going to find fault with this or with prejudices so one should not i thought i'd share that with you one should not listen like an upside down part not like a leaky part not like a dirty part but probably i should have said that at the very beginning another thing that i should have said in the beginning is what i'm going to talk about today we'll end this workshop with this so you're talking about methods of strengthening the mind in a non-dualist in non-dualist practice vedantic methods so every vedanta text that we study begins with just i'll just keep track of the time okay every vedanta text begins with a set of practices or preliminary qualifications they are called sadhana the four-fold qualifications for practice or four-fold practices preliminary practices um why am i saying this at the end because we ultimately find in the study and practice of vedanta but this is what really this is the real obstacle this is where the shoe pinches so to say one vedanta teaser told me a very well known vidante teacher in the south of india told me that these are the four conditions the four practices weakness in which prevents realization enlightenment he said with these qualifications with these practices if one studies vedanta it will lead straight to enlightenment without these insufficient measure if we study vedanta we'll end up with a feeling that we have learned a particularly clever philosophy but that's just it swami vivekananda himself says he in his complete works you will find a note he wrote to an american devotee a very interesting note and just two to three pages where he talks about the four yogas ghana yoga bhakti yoga raja yoga and karma yoga and he summarizes them in his inimitable way full of insight in just two to three pages and about ghana yoga the path of non-dual vedanta he says many people come to an understanding by this path few realize so he said here realization depends on control of the senses which is one of the central practices we're going to talk about so here goes the first thing they talk about is called viveka from the where the name vivekananda comes viveka in sanskrit the word means to separate to discern to analyze to to take a thing apart and see separately something is coming mixed up with you to see them separately um currently that's the sanskrit grammatical derivation the root is to root me root meaning is to separate to see separately to see separately means here the discernment is between the eternal and the non-eternal we have read about heard about an eternal reality a spiritual reality that is the most worthwhile thing that we can we know about so to keep that clearly in mind that such an such a reality is available to us um eternal reality beyond sorrow which which promises complete lasting deep fulfillment such a thing is available before us and everything else is non-eternal by non-italian is meant transient it is changing subject to change subject to destruction subject to coming and going even the best of things that this world has to offer will one day go will one day die will one day perish so this difference should be kept clearly in mind the second thing is dispassion dispassion means that which i see to be worldly um secondary transient non-eternal i should have a dispassion for it in the sense that a monk gives up all of it family money worldly pursuits and has a one-pointed pursuit of enlightenment so it's not possible for everybody to become a monk and this is one of the big big questions in vedanta is it meant only for monks should one become a monk to a vedant to be a vedanti you can but it's not possible for everybody what is however necessary and possible for every seeker is to become monk like may not be you know formally a monk or a nun but a monk like person internally that the goal should be god realization or enlightenment is my only goal in life i am a spiritual person i seek enlightenment and that's it that does not mean for a person in the world do you give up your job do you give up your family not necessarily but all of that becomes secondary or you know the periphery externally one may continue to do what one is doing but then that also has to be spiritualized so for example when arjuna asks this question to krishna what should he do about the battle which is facing sri krishna first teaches him about vedanta about the self and that self has to be realized and arjuna is he is uh thinking well this is what i want then i won't fight this battle sri krishna shows him how remaining where he is doing the work which he is doing how he can spiritualize his everyday life even something as horrible as a battle and so everything has to be spiritualized and still in the middle of that he can still be a perfect spiritual seeker i like this about mahatma gandhi's birthday was just a few days ago where he says who am i some people think i'm a politician others think i am a freedom fighter fighting against the british for the freedom of india others think i'm a social reformer but if you ask me i am a simple man in search of god now that's how a person can have full virage dispassion in this in the midst of tremendously have a tremendously busy and active life also it's possible so that's what i mean is in the middle of of samsara one can be detached and one can pursue god realization or self-realization but vairagi is necessary if one is pulled towards something in samsara and places that as equally important or more important in god realization if self-realization is one of the many things on your list it's not going not likely to happen it should be the first thing the whole purpose of life that may sound like a tall order but actually it isn't i am telling you most of us we already have these qualities the very fact that you have spent two days hours and hours and most of most of us here have been spiritual seekers we have been studying and practicing for many years so we are spiritual practitioners we are spiritual seekers just that own up to it that my purpose is god realization you may not advertise it you may not go around saying that from now on i'm a spiritual seeker and all of you are secondary to me no but that should be the psychic center of our being a dispassion for worldly pursuits goals relationships um possessions and often being monk like and having dispassion will also inevitably reflect in our life life will become simpler more inward those things are bound to happen over time then comes the uh what is called a six-fold treasure six-fold treasure there's basically six disciplines so there's a little bit of cheating going on here they said four practices and now in the third practice they have packed in six so six have been packed into one head so you have a total of nine now so six disciplines or six treasures the six treasures the six disciplines are shama shama means serenity of mind not to get upset with what the world throws at us maybe our household situation or the job or personal health or finances or the political situation around whatever it is that is that is likely to disturb you don't get disturbed by this if you cannot maintain your certainty of mind don't come into contact with it protect the serenity of your mind shama but that is necessary for vedantic study and vedantic practice dhamma control of the senses which means actually the physical senses just because i have legs does it mean i like to keep walking around going to places no why i'm saying that is i see this is a very busy place manhattan they say new york is a city that never sleeps but dreams so apparently everybody is dreaming but never sleeping here luckily because of the kovit situation one unexpected benefit is people have cooled down a little bit but otherwise um people are moving around working day and night and the weekends are given to a partying and as they say unwinding and then again they get wound up throughout the week big days if we keep doing that then there will be very little time energy and motivation left over for spiritual practice of any kind why just vedanta so dhamma control of the external senses then uparaki rati means a tremendous engrossment enjoyment of the world uh especially sense pleasures uparati is just the reverse to pull back from too much engagement with the world too much partying cut that down to the minimum or to zero if possible so that there's a lot of time and energy left over and the mind is not disturbed the mind is not agitated or over excited or stimulated so uparati once we have done these we have a lot of time left energy left so the decks have been cleared for action so the fourth practice is four timing of the six treasures the fourth one is samadhan the fourth discipline is focus settling down meditation some of the commentaries say at this point one must have already reached excellence in yogic meditation one must be able to meditate very well already so that it's they're saying as if this is a preliminary required for vedanta to be a proper vedant one must be a good meditator already samadhana a spiritual fortitude a spiritual toughness that i shall bear trouble and suffering and yet not give up my spiritual practice my daily study and reflection and meditation i will continue to do that as much as possible doesn't matter what suffering the world throws at us see we undergo so much suffering persons in the world to hold on to a job to pursue a career to raise a family how much people put up with how much physical suffering how much patience how much consistent effort over the years so i think god realization is probably easier than that so one must have some kind of toughness otherwise what happens is in times of trouble the first thing that is sacrificed is spiritual practice i don't feel well so i won't get up too early in the morning and feel i have no time so i'll sacrifice my meditation or study no um that spiritual toughness must be there and then the um sixth one is this is a faith in the teacher and the texts so what the teacher is saying what the texts are saying maybe i don't understand it right now but there is something really very valuable here i must keep at it taking it to be true until such time that i see for myself that it is true it's not does not mean a blind faith or belief that it just says so and you have to believe it no not at all so you have shama so six treasures these are six treasures they're all packed into the third an intense desire to be free an intense desire to be free um so this i'm reminded of um somebody who used to come to swami abhidhan into these classes here and this person said one day that is this true swami and the swami said yes what you're teaching is is truth yes and this person disappeared it seems never to come back again and it was later found that he had retreated or she had retreated to a remote location and spent the rest of her days in meditation look at the immense seriousness with which this person is approaching this teaching that if this is true what else matters and if this is not true then what else matters if it's true that that brahman is there and i am ramban it can be realized in this very life all my problems will be solved why not do that why do anything else so this intense desire for freedom from suffering now it's not just in uh in the path of knowledge it's it's also equally in the path of devotion sri ramakrishna used to call it vyakulata a divine discontent a restlessness for realizing god and he said that itself is the central precondition for realization if one has vacuolata a tremendous discontent divine discontent not discontent about the world we generally are very complacent about our spiritual lives but disturbed about our worldly lives should be reversed be content about what what we have achieved in the world what we have got good and bad the mixture that's there and uh the discontent should be transferred into why have i not realized god yet why does uh why am i not meditating more studying more trying to practice what i've understood so this is vacuolata a divine discontent that's devotional language the discontent about you know why have i not been able to see god yet great mystics have realized god they have seen god why can i not i not see god and in the path of knowledge this is i said in the morning this starts as jigyasa a great enquiry the greatest of inquiries is this true that i am none other than the absolute and it ends with enlightenment so this whole process intense desire to be free so now you have these practices four practices um viveka discernment between eternal non-eternal vairagya a dispassion for the non-eternal six-fold practices and the fourth one is intense desire to be free now one more word about this is that vedanta teacher told me these are the this is your strength in uh the pursuit of realization this this gives strength so we already have this in some measure if we did not feel that there was something worthwhile we would not have invested time and money and energy in pursuing not just these two days but most of us we have been pursuing a spiritual life for some time so we have that private that there is something transcendental worthwhile to be gained here and we feel that um second a dispassion a certain dispassion see the very fact that you are we are all sitting together and hour after hour for two days we are discussing these high thoughts this everything like everything in life this comes at an opportunity cost you know if you buy something you are living you are giving up something else so in these hours you could have done something else could have watched tv or you know done something else entertainment we did not do that that shows some amount of vairagyas already there in our lives and we have been doing this for years a certain amount of maturity actually brings about us some amount of hierarchy as the swami said earlier moral ethical life disciplined life begins to show to us that there's nothing particularly extraordinary or stimulating and or something very very attractive about life out there it is basically ordinary and spiritual life is the one which is really worth having i like that saying that uh whatever is behind you and whatever is yet in front of you is as nothing compared to what is within you so whatever has gone on in our lives we are either proud of it or sometimes we are full of regrets no nothing to be extraordinarily proud of nothing to really regret bless it all good and bad it has made me what i am now when we are very curious or anxious about what is in front of us what will happen we have all the kind of expectations hopes and dreams and fears no not even that far more important than all of this my past and my future much more important is what is inside me now that has to be discovered it is literally nothing less than god the most important thing in the universe most important thing in our lives is right within ourselves available all the time so that has to be discovered compared to that uh our pasts and our whatever is in the future is very small so vairakya um one more thing um and of course all the disciplines we have to some extent even to simply sit for a few hours together one must be little country in control of the body and the mind otherwise you'll be restless jumping around here and there there is some faith in what we are saying the texts which we are studying the is there even if we are not enlightened we believe there is something very valuable here and a certain desire is there for transcending our relative our mundane life so all these qualities we have to some extent but these must be pushed towards a level of excellence they must become intensified the viveka must be kept before the mind swami vivekananda says that keep these high thoughts before your mind again and again we have hypnotized ourselves into believing that we are small and we are petty it's out of this smallness that all evil comes so this process it's not a process of hypnotization is the process of de-hypnotization we've already hypnotized ourselves so keep these high ideals before oneself now one insight into these practices an important insight this comes from one of the shankaracharyas one of the presentations he says these practices these practices are causally linked causally linked what does it mean each one is caused by the earlier one each one is caused by the earlier one so why suppose i say i have um so suppose i say i have problems in concentration so concentration is one of the six six treasures now the six treasures are strengthened by vairagya so go back to the causal the causally prior one before the six treasures is the second one veyron see first one viveka second one six treasures third one if my weakness in six pleasures i am not disciplined my mind is not calm i am not concentrated or i don't have enough spiritual toughness all of these they are traced back to lack of viral instead of trying to concentrate or trying to increase my spiritual toughness increase the one before that very dispassion if is strong the six-fold uh practices or treasures will become strong by themselves i don't have dispassion i still have some kind of attraction for the sense pleasures of the world something like that then instead of fighting the battle there it's a very difficult battle to fight there go back to the root the one before that that is viveka the discernment between the eternal and the non-eternal immerse your mind in the truth that there is this tremendous thing before me now um god realization compared to which life which i have been leading 20 years 40 years 60 years 80 years what have i got from this external life and here is the promise of infinity so when the mind becomes begins to realize what is what is possible for it then viveka becomes strong when viveka becomes strong as a matter of course is a matter of the simple fact is it's strengthened it becomes more intense when vivek and veda are strong the six-fold treasures they become strengthened when all of these are strong then the intense desire to become liberated that that arises you see when you say intense desire for liberation we feel hopeless because as a might i have a desire for liberation or enlightenment but not particularly intense i could you know give it a few more days how do you increase a desire it's um easy to say come and eat this food we understand all right but if somebody says be hungry for this food how either i am hungry or not hungry i can eat it if you ask me to but i can't be hungry uh if just because you've asked me to similarly intense desire for liberation i can't generate that by myself either i feel it or i don't the same problem with bhakti intense desire for god intense love of god then it's done god realization is assured it's just a matter of time but how do i have intense love for god i can't force myself to love god intensely so the insight is that the earlier ones viveka bhairavya and the six treasures if you strengthen those the cumulative effect is an intensification of the desire for freedom so this is a very great insight a secret how do we actually practice these four practices we are causally linked wherever you find a problem don't fight the battle there go back to the earlier one and strengthen that one you will find this one becomes standard all right what else did i want to say um yes these are very important i mentioned earlier i've heard it from uttarakhand sadhus also in one of any very great sadhu in in himalayas discussion of vedanta and he said to our young monk you're practices strengthen that realization is guaranteed for you you have understood vedanta but you go back go back to the preliminaries they are the unglamorous foundation for vedic but it that that foundation must be strengthened otherwise it does not work okay i think i'll stop here all right swami abraham would you like the first question okay yes just a simple question about the the general topic not about the things that you said but if you could say a word about this also in the same in the same topic uh i heard long back when i was in training center that there was a tradition in north india uh when sadhus would see each other pass each other something instead of saying hi how you doing or something like that they would there was a tradition of saying is your insight clear and i only heard that once though i traveled for a short time among traditional sadhus in north india in varanasi rishikesh uttarakashi ganga three other places i only heard it once but i did hear it once but i wish i would like to hear you just commentary comment on that idea of uh drishti safei is your is your site clear uh as in the context of strengthening the mind for the practice of advaita correct correct that's a very inspiring way of greeting somebody i have actually never heard that directly i've heard another version of it is your mirror clear is your mirror or your mirror polished and i've found uh it in swami vivekananda's inspired talks in the very beginning he says the only thing we can do is polish the mirror a very cryptic saying just a single line the only thing we can really do is polish the mirror so enlightenment comes by itself it seems only thing we can do is polish the mirror yes one questioner asks yogi and gyani they come to the same realization you have said all paths even vedanta only show a portion of the limitless reality that the freedom gained is the core purpose uh so the and the freedom of either path is uh considered equal does this mean that anyone can make up their own philosophy and practice and as long as it is self-verified freedom was attained then it could be considered equal to vedanta i don't think so i remember this uh interfaith this question reminds me of an interfaith event i attended at rutgers university so the people from speakers from different faiths the questions were interesting one question especially has remained in my mind ever since this young man he said um i have this project of starting a religion myself so i would like to learn from you so he's he's theirs because he wants to start his own religion good luck of course so i don't think one can set out to invent a religion for oneself and why would why would you do that the purpose is to become enlightened the purpose is to become enlightened so you set out on your path to become enlightened you have a path a devotional path a yogic path or a path of of knowledge or a mix of synthesis of all of them swami vivekananda in fact recommended a harmony of the four yogas of knowledge and devotion and meditation and work so he said this is the best synthesis or harmony of these four yogas but yes in a certain sense the questionnaire is right swaying vivekand also said said that let there be as many sects in religion as possible each human being has his or her unique paths to god realization so even when we are part of the same religion or part of the same spiritual movement for all serious practitioners if you question them carefully you will see each person has his or her own uh unique way of understanding the tradition and the parts of the tradition which he or she likes and what he or she is putting into into practice what seems living to that person what seems mechanical to that person so we have our individuality and that should be respected swami vivekananda was all for individuality he said think your own thoughts in one place he says i do not want that kind of religion where they are all like soldiers in a jail all standing up nodding their heads and turning around all at the same time to to commands don't be like that be individuals and make your own path so make your own path here means learn it your own tradition immerse yourself in your own tradition and practice you inevitably you will have your own uniqueness swami is it okay to mix patanjali's yoga and uh shankara's gyana and mindfulness for daily practices that is one of the questions we are supposed to reflect on at the end uh in fact i can see oh the question which is there for me what can we run the practitioners utilization okay we won't that won't be a spoiler there is another one here some say focusing on god realization is selfish when there is so much suffering in the world please address this i don't think so the direct answer for that is then go ahead and combat the suffering in the world try to relieve the suffering in the world and make it a spiritual practice karma yoga is basically that i know this young not young middle-aged monk i was a doctor who passed away just a month ago devine maharaj in kashi so i was reading about his life for the last 20 years years he basically sacrificed his own life day and night working for the poor people there in in benares his clinic used to be flooded with patients and in the evenings and nights he would work on literacy programs for for children and adults and he spent his life like that for 20 years without rest without proper food and he died at the age of 60. now imagine for him it was a spiritual practice and a very powerful spiritual practice and yet the entire practice was to come back to fight against the sufferings of the world so one can do that certainly swami do we have any examples of people who have reached the goal currently living this seems so far off yes we have i'm not going to tell you who but i don't know but i think myself that i have met at least a few i'm very conservative about enlightenment god realization i think i've met many who are spiritually advanced but if you ask me did you meet anybody who was enlightened i think i met four or five who were actually enlightened and that's my my just my judgment my my sort of understanding so it is certainly possible it is possible at all times and we must do it let me share here an interesting uh incident which happened last last year at harvard in the philosophy department there was this formidably in a intellectual professor at harvard who asked me how many people attain enlightenment very few in each generation wouldn't you agree i said i suppose so then statistically speaking it's more or less impossible for most of us to attain enlightenment so so why my question is why should we at all try why should we even walk on a path where success seems very minimal that was his question to me i gave him two answers and he himself provided me with a third answer but a beautiful third answer so if enlightenment is so rare and your goal is enlightenment then this path seems to be destined for for disappointment and failure why walk on this path at all so the two answers i gave i'll tell you and the third one which he shared is also very wonderful two answers i gave why should one try to become enlightened one is everybody will be enlightened in vedanta we know that this lifetime or the next lifetime ultimately it is our own inner reality what can prevent it it cannot be prevented what prevents it is our own struggles and resistance our own foolishness so how long are we going to struggle against enlightenment we are going to be enlightened in this life hopefully if not in the next life so that's one answer and everybody is going to be enlightened sri ramakrishna is to say in kashi in benares in the land of mother annapurna everybody will be fed everybody gets food some get it in the morning some in the afternoon some have to wait till late evening but everybody gets fed so in the same way the second answer i gave was what else are you going to do once you begin to understand what is at stake here what is the purpose of this life spiritual life um even if i do not get enlightenment in this life what else is there to do nothing compares with this nothing is meaningful in comparison with this uh search for god realization so you have to be once you understand what is what spirituality is about one must pursue this path whether you are a monk or a household householder whatever so you have to pursue this path then he gave me a third answer the professor he said the two answers you gave are are good but they're kind of theoretical abstract i'll give you a practical answer why should one walk on the path of enlightenment he said because once you start walking on this path the benefits that one gets the peace of mind the accumulated strength the idea of a purposeful meaningful life and it is so clear after some time you would not want to give it up no matter when enlightenment will come when moksha or nirvana will come you will not want to give it up one young man went to swami shivananda who was the president of our order in the 1920s he had just become a monk and he said that i've spent a few years in the monastery and nothing is happening i was grumbling with no lack of spiritual progress and swami shivananda said go back then go back very straight away go back to wherever you came from and this young monk was stunned he said no i cannot do that so the life which you spent years and years in the world with your parents and as a student that life is entirely unacceptable to you just after a few years in the monastery which means do you think this is any little progress this is a tremendous progress so yes that is that so these are the three answers why should one walk on the path of enlightenment god realization the next question involves two parts is it a good idea to combine different types of meditations or should we stick to what the guru instructed and another person writing do you need a guru to reach enlightenment one should clearly stick to what what the guru was instructed if you like to do some other practice do it as the saying goes on your own time gurus the time given to the practice given by the guru is god's time you have dedicated it to that so i always say and there's a computer term for it create a firewall around it so there's the spiritual practices that guru has taught create a firewall around it no matter what we read the latest book we read don't tamper with the practices given by the guru those are sacrosanct whatever we read and study and the practices do we do at other times they will go to enrich our spiritual practices no doubt they are not separate but the exact practice the mantra and the technique given by the guru that should be kept sacrosanct let's see [Music] there's another question coming i find it difficult to completely submit to the concept of god can i still successfully practice vedanta and yoga yes yes though advaita vedanta has a component of the theistic god but remember the entire practice starts with oneself and inquiry into oneself you can start start that straight away and in yoga also the entire practice of ashtanga yoga ashtanga yoga there is no reference to god is god plays a kind of marginal role a role of a guru and helper uh in uh patanjali yoga also sank here does not mention god at all at least the kind of sangha that we have available now so there are entire phases of indian philosophy where where god does not enter the picture but i would say that if you if one has even a little bit of faith in god you are blessed blessed take it as a working hypothesis supposing some such power exists so we can make a beginning very good so i mean this last uh question is uh more philosophical uh and it may take more time than what you have but uh can you explain uh the differences between kashmir shaivism and tantra and vedanta and yoga can you give basic similarities that's huge i itself is a um enormously sophisticated ancient iron managed calls it a baroque philosophy so very intricately worked out philosophy and there are many many differences in fact i'll show you one book very quickly one of the recent scholars and the one the greatest decent scholars on kashmir shaibism was dr jaydev singh so this is a publication from our institute of culture in kolkata it says kashmir a comparative study so this is the answer to your question on one side kashmir shaivism and on the other side vedanta this very concise they have like i think 14 or 15 differences which he has uh outlined so a lot of differences he has given an outline of kashmir shaivism and outline of advaita vedant and then the major differences between them um there are similarities also of course but i will not attempt to even enter the subject right we have some very basic uh questions here practical questions uh how important is sobriety for a spiritual life is taking alcohol cigarettes or other substances compatible with wanting to meditate and progress spiritually i think if one is um one goes to the extent of being intoxicated then it of course difficult to do any kind of cognitive work let alone um you know meditation or vedantic study i suppose it's compatible with uh social drinking or or smoking but better not uh and i remember this funny story i don't know how true it is houston smith quotes it in his religions of the world that it seems that the tsar of russia was thinking about what kind of religion to choose for his people in russia when he heard that so the choice was between christianity and islam when he heard that in islam drinking is privated so he decided let's go in for christianity but yes in all serious practice any kind of intoxicants is is prohibited but one need not be a fanatic about it so for example at one time you know i've seen uttarakhand sadhus smoking even ganja and but if you ask them it's not a good practice no good sadhu would try to do that they probably started as a way of keeping the body warm in in snow but it is addictive so one should not do it one should not do that

Channel: Ramakrishna Vedanta Society of North Texas

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Length: 45min 46sec (2746 seconds)

Published: Thu Oct 29 2020