Latest / THE SECRET LAW OF ATTRACTION: Manifest Wealth, Success & Abundance / SIVANANDA - VAIRAGYA - SECRET LAW OF DETACHMENT: Path to Inner Freedom & Liberation - Sri Swami Sivananda

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SIVANANDA - VAIRAGYA - SECRET LAW OF DETACHMENT: Path to Inner Freedom & Liberation - Sri Swami Sivananda · THE SECRET LAW OF ATTRACTION: Manifest Wealth, Success & Abundance

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  Speaker 1: Once in Persia reigned a king who, upon a signet ring,
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  Speaker 1: carved a maxim strange and wise, when held before his eyes,
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  Speaker 1: gave him counsel at a glance fit for every change
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  Speaker 1: and chance, solemn words, and these were they, Even this
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  Speaker 1: will pass away. Trains of camel through the sand brought
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  Speaker 1: him gems from samarkand fleets of galleys over the seas
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  Speaker 1: brought him pearls to rival these, But he counted little gain.
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  Speaker 1: Treasures of the mine remain. What is wealth? The king
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  Speaker 1: would say, even this will pass away. Mid the pleasures
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  Speaker 1: of his court, at the zenith of their sport, when
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  Speaker 1: the palms of all his guests burned with clapping at
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  Speaker 1: his jests, set amidst the figs and wine, said the king, Ah,
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  Speaker 1: friends of mine, pleasure comes, but not to stay. Even
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  Speaker 1: this will pass away. Woman fairest ever seen was the
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  Speaker 1: bride he crowned as queen. Pillowed on the marriage bed,
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  Speaker 1: Whispering to his soul, he said, though no monarch ever
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  Speaker 1: pressed fairer bosom to his breast, mortal flesh is only clay.
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  Speaker 1: Even this will pass away. Fighting on the furious field,
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  Speaker 1: once a javelin pierced his shield soldiers with a loud,
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  Speaker 1: lament bore him, bleeding to his tortured side. Pain is
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  Speaker 1: hard to bear, he cried, But with patience, day by day,
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  Speaker 1: even this will pass away. Cowering in a public square
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  Speaker 1: forty cubits in this air, and the king, disguised unknown,
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  Speaker 1: gazed upon his sculptured name, and he pondered, what is fame?
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  Speaker 1: Fame is but a slow decay. Even this will pass away.
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  Speaker 1: Struck with palsy, sore and old, waiting at the gates
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  Speaker 1: of gold, said he, with his dying breath. Life is done.
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  Speaker 1: But what is death? Then? As answer to the king,
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  Speaker 1: fell a sunbeam on his ring, showing by a heavenly ray.
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  Speaker 1: Even this will pass away. Theodore Tilton. How to get
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  Speaker 1: Veragia Detachment by Sri Swami Sivanandal introduction. Veragia is a
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  Speaker 1: Sanskrit word that translates as detachment or dispassion. In Patanjali's
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  Speaker 1: Yoga Sutras one fifteen, the essence of veragia is described
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  Speaker 1: as dispassion is the conscious mastery of the control of
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  Speaker 1: desire for objects seen, perceived, or heard. True, Veragia means
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  Speaker 1: detachment or letting go of everything that belongs to the
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  Speaker 1: materialistic world, including attachment to material things, emotions, yachts, ideas, beliefs,
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  Speaker 1: et cetera. Happiness is within. Man wants happiness, he shuns pain.
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  Speaker 1: He moves heaven and earth to get the happiness he
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  Speaker 1: wants from sensual objects, and lo gets himself entangled in
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  Speaker 1: the inextricable meshes of maya poor man. He does not
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  Speaker 1: know that these objects are perishable and evanescent, finite and
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  Speaker 1: conditioned in time, space and causation. And what is more,
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  Speaker 1: he fails to get the desired happiness from them. This
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  Speaker 1: world is imperfect, and there is uncertainty of life. A
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  Speaker 1: barrister at law talks at the telephone, ascends the staircase
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  Speaker 1: to take his meals, and alas while ascending, he dies
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  Speaker 1: on the staircase. Such instances are not uncommon to you all.
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  Speaker 1: There is not an iota of happiness in objects because
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  Speaker 1: they are insentiented. Even the sensual pleasure is a reflection
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  Speaker 1: of atmic bliss. Only. Just as a dog that sucks
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  Speaker 1: a dry bone in the street imagines foolishly that blood
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  Speaker 1: is using out of the dry bone, whereas blood is
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  Speaker 1: really using from its own palate, so also worldly minded
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  Speaker 1: people foolishly imagine that the happiness they enjoy in everyday
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  Speaker 1: life comes from objects. Only You can find eternal, infinite,
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  Speaker 1: supreme peace and bliss only in your Atmas soul, which
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  Speaker 1: shines in all its splendor and glory in the chambers
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  Speaker 1: of your heart. It is an embodiment of bliss. There
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  Speaker 1: is mental uneasiness, dissatisfaction, discontentment, and restlessness. Even in multi
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  Speaker 1: millionaires and kings. Some kind of sorrow, misery, or pain
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  Speaker 1: is invariably present, even when they are in the height
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  Speaker 1: of enjoyment of worldly pleasures. Show me a man who
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  Speaker 1: is perfectly happy when the marriage of his second son
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  Speaker 1: is being celebrated, the remembrance of the death of his
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  Speaker 1: first son, who passed away only some time ago, torments
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  Speaker 1: his mind. Mind is so constituted that the rhythm of
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  Speaker 1: pleasure and pain is kept up like the rhythm of
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  Speaker 1: sistily and diastily of the heart. You entertain the fear
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  Speaker 1: that the happiness will pass away soon when you are
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  Speaker 1: in happy surroundings. This adds pain when you are in
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  Speaker 1: the enjoyment of sensual pleasures. Even if you remove the
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  Speaker 1: pain by some means or other, it again manifests in
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  Speaker 1: some form or other, such as loss of property, disease, death, hostility,
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  Speaker 1: and disappointment. There is no hope of immortality by means
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  Speaker 1: of riches. Such, indeed, is the emphatic and irrefutable declaration
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  Speaker 1: of the Upanishads. Neither by rituals, nor by progeny, nor
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  Speaker 1: by riches, but by renunciation alone one can attain immortality.
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  Speaker 1: Mere giving up of objects will not constitute real renunciation.
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  Speaker 1: Dear friends, remember this point well. True renunciation consists in
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  Speaker 1: renouncing egoism, iness, mindness, selfishness, desires and cravings of all
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  Speaker 1: sorts for all beings. A human birth is verily difficult
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  Speaker 1: to attain, more so with a male body. It is
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  Speaker 1: said that there are three things which are rare indeed,
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  Speaker 1: and are due to the grace of God, viz. A
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  Speaker 1: human birth, the longing for liberation, and the protecting care
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  Speaker 1: of a perfected sage. The man, who, having by some
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  Speaker 1: virtuous actions done in previous births, obtain a human birth
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  Speaker 1: with a male body and a good intellect to boot,
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  Speaker 1: is foolish enough not to exert for self realization barely
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  Speaker 1: commits suicide, for he kills himself by clinging to things unreal.
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  Speaker 1: You will now ask me the pertinent question, why should
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  Speaker 1: I realize the Atman? I say, because self realization gives
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  Speaker 1: you freedom from the semseric wheel of births and deaths,
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  Speaker 1: with its concomitant evils. Here the emphatic declaration of the Upanishads.
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  Speaker 1: This atman self, which is free from sin, undecaying, undying,
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  Speaker 1: free from sorrow, hunger and thirst, with true desires and
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  Speaker 1: true resolves. That is what is to be sought after,
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  Speaker 1: and which one must wish to understand. One who has
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  Speaker 1: sought after his self and understand it obtains all worlds
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  Speaker 1: and all desires. Here again the forcible utterances of the
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  Speaker 1: same Candoggio Panishad. The infinite, the great is bliss. There
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  Speaker 1: is no bliss in what is small finite. The infinite
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  Speaker 1: alone is bliss. But one should wish to understand the infinite.
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  Speaker 1: Every man in this world is restless, discontented, and dissatisfied.
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  Speaker 1: He feels that he is in want of something, the
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  Speaker 1: nature of which he does not really understand. He seeks
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  Speaker 1: in the accomplishment of ambitious projects the rest and peace
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  Speaker 1: that he feels he is in need of. But he finds,
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  Speaker 1: to his great sorrow and disappointment that worldly greatness, when secured,
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  Speaker 1: is a delusion and a snare. He does not find
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  Speaker 1: any happiness in it. He gets coveted degrees, diplomas, titles, honors, power, position, name,
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  Speaker 1: and fame. He marries, he begets beautiful babies. In short,
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  Speaker 1: he gets all that he supposes would give him happiness,
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  Speaker 1: but yet he finds no real rest and peace. Pious men, saints, sages, bacharias,
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  Speaker 1: and prophets are never tired of saying that this restlessness
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  Speaker 1: of every man, this state of discontentment, dissatisfaction, and uncomfortableness,
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  Speaker 1: of being ill at ease with himself and his environments,
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  Speaker 1: is solely due to the loss of the companionship of
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  Speaker 1: the partner of his soul, who is ever eternally shining
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  Speaker 1: in the chambers of your heart, who is ready to
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  Speaker 1: embrace you with outstretched hands if you really care to
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  Speaker 1: see him, and if you are really spiritually thirsty and hungry.
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  Speaker 1: One pound of pleasure is mixed with fifteen pounds of pain.
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  Speaker 1: Pleasure that is mixed with pain, fear, and worry is
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  Speaker 1: no pleasure at all. If you carefully begin to analyze
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  Speaker 1: this one pound of pleasure, also, it will dwindle into
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  Speaker 1: an airy nothing. You will find that it is a
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  Speaker 1: mere play of the mind. O man, wake up, open
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  Speaker 1: your eyes. Develop vivica the discernment between real and unreal.
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  Speaker 1: You cannot get the real happiness from finite objects. Eternal
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  Speaker 1: infinite bliss that is independent of objects, can be only
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  Speaker 1: in the immortal spirit or Atma or soul or Brahmin,
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  Speaker 1: the indweller of your heart. Therefore, shun all external things
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  Speaker 1: ruthlessly and run to the feet of the Lord. Develop
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  Speaker 1: Veragia detachment. Veragia detachment is the rock bottom foundation for
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  Speaker 1: the spiritual path. Why do men run after the sensual pleasures?
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  Speaker 1: What is their concept of happiness? Do Sam's kara mental
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  Speaker 1: impressions force them to repeat the same sensual acts again
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  Speaker 1: and again? Is man a mere creature of environment or circumstance?
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  Speaker 1: Can he not obliterate his Sam's kara mental impressions by
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  Speaker 1: effective and suitable means. On account of ignorance, man runs
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  Speaker 1: hither and thither to seek happiness in objects. A little
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  Speaker 1: gingerbread and some sweetmeats, a son and a young wife,
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  Speaker 1: some position and power, and a little money in the
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  Speaker 1: bank to boot will fill his heart with joy and
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  Speaker 1: calm down his nerves. That is all he wants. Bliss
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  Speaker 1: of atma, supersensuous ananda and peace. Spiritual ecstasy and knowledge
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  Speaker 1: are unknown to him. He does not want them. Nay,
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  Speaker 1: he dislikes them. He hates people who talk about higher
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  Speaker 1: and sublime things. Believe me, man can obliterate his pam's
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  Speaker 1: caramental impressions by purushartha or right exertion. He is not
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  Speaker 1: a creature of environment or circumstance. He is the master
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  Speaker 1: of his destiny. Amidst the din and boisterous bustle of
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  Speaker 1: worldly activities, there do come moments of tranquility and peace.
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  Speaker 1: When the mind, for the time being, however short it
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  Speaker 1: may be, soars above the filthy worldly things and reflects
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  Speaker 1: on the higher problems of life viz. The Why and
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  Speaker 1: wherefore of life and the riddle of the universe. Man
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  Speaker 1: begins to inquire who am I? The sincere inquirer becomes
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  Speaker 1: serious and gets absorbed in his reflections. He begins to
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  Speaker 1: search and understand the truth discrimination dawns on him. He
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  Speaker 1: seeks very jia, detachment, concentration, meditation, and purification of the
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  Speaker 1: body mind, and eventually attains the highest knowledge of self.
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  Speaker 1: But the man whose mind is saturated with worldly visanas
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  Speaker 1: and materialistic poison, is quite heedless, and is irresistibly carried
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  Speaker 1: away by the two currents of raga and duessa, or
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  Speaker 1: pleasure and pain, and tossed about helplessly hither and thither
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  Speaker 1: in the tumultus semsare extreme of worldly concerns. Ah how
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  Speaker 1: uncertain is sensual life in this world? If you constantly
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  Speaker 1: think of the transitory nature of sensual pleasure and its
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  Speaker 1: concomitant evils viz miseries, worries, troubles, tribulations, anxieties, and premature death,
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  Speaker 1: then you will slowly develop veragia detachment. The veragia detachment
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  Speaker 1: that comes momentarily is due to the loss of either wife, relation,
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  Speaker 1: friend son, or property. This will not help you much
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  Speaker 1: in the spiritual path. What is really wanted is veragia
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  Speaker 1: detachment born of discrimination or vivica. In the presence of
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  Speaker 1: sensual pleasure, spiritual bliss cannot exist, just as darkness cannot
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  Speaker 1: exist in the presence of light. Therefore, show extreme contempt
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  Speaker 1: for worldly objects, destroy all desires, turn the mind away
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  Speaker 1: from the sensual objects. You will develop veragia detachment. You
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  Speaker 1: yourself have made your life complex and intricate. You have
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  Speaker 1: entangled yourself in this quagmire of some sorrow cycle of birth,
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  Speaker 1: death and rebirth. You have multiplied your wants and desires.
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  Speaker 1: Every day you are forging an additional link to the
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  Speaker 1: chain of bondage. Simplicity has vanished. Luxurious habits and ways
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  Speaker 1: of living are embraced no wonder. There is unemployment everywhere.
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  Speaker 1: People are dying of starvation. There is depression in trade.
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  Speaker 1: There is unrest everywhere. There is wholesale devastation by earthquake.
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  Speaker 1: Divorce courts are also multiplying. One nation is afraid of
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  Speaker 1: another nation. One nation suspects that other nations are preparing
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  Speaker 1: for a big war. Life has thus become a matter
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  Speaker 1: of uncertainty. It has become a mass of confusion, chaos
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  Speaker 1: and bewilderment. It has become stormy and boisterous. It is
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  Speaker 1: full of undercurrents, cross currents, subterranean currents, and mixed currents.
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  Speaker 1: Is there no way of escape from these troubles and difficulties?
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  Speaker 1: There is only one way. Lead a life of dispassion,
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  Speaker 1: self control, purity, selfless service, cosmic love. Develop the habit
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  Speaker 1: of taking the right point of view, right thinking, right
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  Speaker 1: feeling right, acting with right mental attitude, practice, devotion and meditation.
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  Speaker 1: Oh moha delusion. You have no real sustained verajaia detachment.
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  Speaker 1: Your present mental state is due to pecuniary embarrassments. This
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  Speaker 1: will not help you in the spiritual path. The mind
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  Speaker 1: will be waiting to get back the object renounced when
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  Speaker 1: it gets the first opportunity. No doubt you are a
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  Speaker 1: man of spiritual Sam's Kara cycle. But your verajaia detachment
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  Speaker 1: must be of that type that is born of pure vivica,
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  Speaker 1: the discrimination between real and unreal. This is a rare commodity,
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  Speaker 1: a rare virtue, though many people feign to be in
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  Speaker 1: possession of the same. Thousands of young graduates and young
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  Speaker 1: doctors come to me with earthen pots in their hands
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  Speaker 1: and attired in orange colored robes in quest of caves
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  Speaker 1: in utter Kassi and gangotriy for deep meditation and practice
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  Speaker 1: of proniama breathing exercise, breathing exercise. And some young research
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  Speaker 1: students in science and some raj Kamars go to the
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  Speaker 1: Punjab and Cashmere in silk suits with stiff collars and
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  Speaker 1: ties in search of girls for marriage. Is there pleasure
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  Speaker 1: or pain in this world. If there is pleasure, why
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  Speaker 1: do young educated men retire into forests? If there is pain,
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  Speaker 1: why do young men run after wealth? Women and position?
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  Speaker 1: Mysterious is maya? Mysterious is moha delusion. Try to understand
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  Speaker 1: the riddle of life and the riddle of the universe.
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  Speaker 1: Acquire vivika, take recourse to sat saying the company of
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  Speaker 1: pure people. Inquire into the nature of the atman self.
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  Speaker 1: Study the Yogovasishta and the Upanishads. Then you will have
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  Speaker 1: a comprehensive understanding of the innumerable problems of life. There
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  Speaker 1: is not an iota of happiness in this world. Seek
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  Speaker 1: the happiness within. Is not a kingdom valuable to be owned.
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  Speaker 1: Is not a summer palace in Kashmir, or a pleasant
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  Speaker 1: garden with sweet smelling flowers of various colors nice to
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  Speaker 1: live in? Is not the company of young mavaranis with
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  Speaker 1: tender waistes and lotus like eyes, dear as life itself,
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  Speaker 1: very pleasing, yet wise dispassionate men like Bartri, Hari, Buddha,
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  Speaker 1: Gopi Chund and others retired into forests, kicking all these
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  Speaker 1: things as worthless as straw. To realize the self, which
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  Speaker 1: alone can confer infinite bliss, immortality and eternal peace. The
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  Speaker 1: spirit comes and goes. Therefore, you will have to be
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  Speaker 1: careful always in nourishing and protecting your spiritual Sam's care
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  Speaker 1: of mental impressions. With burning veragia detachment, intense and constant
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  Speaker 1: sodnaw accomplishment and burning longing for liberation, you will have
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  Speaker 1: to increase your good Sam's care of mental impressions. You
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  Speaker 1: will have to develop them, You will have to multiply them.
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  Speaker 1: Veragia detachment is purely an internal mental state. A man
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  Speaker 1: may remain in the busy world amidst various luxuries, women,
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  Speaker 1: and wealth, and yet he may possess perfect veragia detachment.
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  Speaker 1: While a sadu who lives in a cave in the
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  Speaker 1: far off regions of the Himalayas may be greatly attached
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  Speaker 1: to his commandalu, walking stick or piece of cloth. What
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  Speaker 1: is verajaia an internal mental state. Raja Janaka, though he
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  Speaker 1: ruled a kingdom, was a perfectly dispassionate man. So was
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  Speaker 1: Raja Badjaratha too. Queen Shudala possessed perfect verijaya detachment though
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  Speaker 1: she ruled a dominion, while her saintly husband Raja psyched
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  Speaker 1: vaja who retired into the forest to practice penance and yoga,
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  Speaker 1: was intensely attached to his body in water pot. You
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  Speaker 1: cannot form a correct opinion of any sadu or sun
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  Speaker 1: yasi religious ascetic who has renounced the world or even
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  Speaker 1: householder as to his mental state of varijaya detachment or
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  Speaker 1: mental condition by just having a casual talk with him
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  Speaker 1: for a few hours or staying with him for a
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  Speaker 1: few days, You will have to live with him for
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  Speaker 1: a very long time to study his internal mental state. Generally,
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  Speaker 1: most people commit serious blunders in these matters. They are
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  Speaker 1: deluded by mere external appearances. They mistake a physically nude
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  Speaker 1: sadu for a great Mahatma in the beginning. Later on,
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  Speaker 1: they feel obliged to change their impression after closer contact.
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  Speaker 1: Physical nudity alone will not constitute real veragia detachment. The
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  Speaker 1: mind of the physically nude sawdu may be full of
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  Speaker 1: fantastic desires, cravings, and appetites. Who knows what is wanted? Therefore,
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  Speaker 1: is mental nudity i e. Complete eradication of asanas, subconscious impression, desires, egoism,
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  Speaker 1: et cetera. Do not be deceived by external appearances. Beware, beware,
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  Speaker 1: beware defects of sensual pleasures. If you do not possess vivica,
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  Speaker 1: the discrimination between real and unreal, If you do not
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  Speaker 1: try your extreme level best for the attainment of salvation,
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  Speaker 1: if you spend your whole lifetime in eating, drinking, sleeping, marrying,
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  Speaker 1: and propagating race, you are no better than a horizontal being.
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  Speaker 1: You will have to sit at the feet of these
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  Speaker 1: animals and learn several lessons from them. Even animals possess
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  Speaker 1: self restraint to an astonishing degree. O, man, where has
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  Speaker 1: your self restraint gone? Sensual enjoyment is attended with various defects.
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  Speaker 1: It is attended with various sorts of sins, pains, weaknesses, attachments,
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  Speaker 1: slave mentality, weak will, severe exertion and struggle, bad habits, cravings,
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  Speaker 1: aggravation of desires, and mental restlessness. Therefore, shun all sorts
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  Speaker 1: of sensual enjoyments and rest in peace. The Narayana Upanishad says,
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  Speaker 1: in the beginning these two roads were laid, the road
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  Speaker 1: through Karma and Sanyasa. The latter consists of the renunciation
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  Speaker 1: of the threefold desire, sun, wealth, and fame. Of these
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  Speaker 1: the road through sunyasa. The renunciation of worldly attachments is preferable.
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  Speaker 1: The Tatarrhea Upanishad also says renunciation certainly is to be preferred.
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  Speaker 1: Mere outward giving up of thing is nothing. It is
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  Speaker 1: not real rent nunciation. Real renunciation or sonyasa is absolute
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  Speaker 1: renunciation of all vasanas. The subconscious impressions, desires and destruction
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  Speaker 1: of the heart knot ignorance, the chit jada granti, the
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  Speaker 1: glory of verajaiya detachment. What should be renounced is that
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  Speaker 1: betabudi which says I am superior to that man I
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  Speaker 1: have done that, I have done this, I am the body,
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  Speaker 1: and the khartriva abhamana, which thinks I am the doer.
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  Speaker 1: There is no use of renouncing your home, wife and
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  Speaker 1: children if you cannot renounce these also. He cannot be
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  Speaker 1: truly regarded as having renounced the world altogether. Who has
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  Speaker 1: merely withdrawn himself from worldly possessions. But he who living
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  Speaker 1: in actual contact with the world, finds out its faults,
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  Speaker 1: who is free from every passion, and whose soul depends
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  Speaker 1: on nothing, may well be said to have truly renounced
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  Speaker 1: the world. Read the story of Raja psychic Vaja in
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  Speaker 1: the yogovasishtal, you will clearly understand this point. Renounce this world,
• 21:06
  Speaker 1: Renounce the desire for moakshot, the liberation from the cycle
• 21:09
  Speaker 1: of birth, death and suffering. Renounce renunciation itself. Then you
• 21:15
  Speaker 1: will become that, you will become itself. Dear brother, if
• 21:21
  Speaker 1: you have no real, sustained veragia detachment, you will find
• 21:25
  Speaker 1: no improvement or progress in spirituality. Vows, austerities, energy, and
• 21:30
  Speaker 1: meditation will leak out like water from a cracked pot.
• 21:34
  Speaker 1: Be careful. There is verily no sword more powerful than
• 21:38
  Speaker 1: veragia detachment to cut off all sorts of attachment to
• 21:41
  Speaker 1: this world. Hold this sword in your hand and march
• 21:45
  Speaker 1: along in the spiritual path. You will safely reach the goal.
• 21:50
  Speaker 1: The shadow of clouds, the friendship with a fool, the
• 21:53
  Speaker 1: beauty of youth, wealth, All these last only for a
• 21:56
  Speaker 1: very short time. They are impermanent. Shun them all ruthlessly.
• 22:03
  Speaker 1: Only a thirsty man drinks water, Only a hungry man
• 22:07
  Speaker 1: eats food. Even so, a man who is spiritually hungry
• 22:11
  Speaker 1: and thirsty will only drink the nectar of immortality. The
• 22:15
  Speaker 1: life of a mana is worthy to be read. He
• 22:18
  Speaker 1: was a chnani of andradessa. He was leading a voluptuous
• 22:22
  Speaker 1: life most abominable. Indeed, the moment verajaia detachment dawned in him,
• 22:28
  Speaker 1: he became an entirely different man. He made no sodenar accomplishment,
• 22:32
  Speaker 1: as he was a yoga brashta or one who had
• 22:35
  Speaker 1: fallen from yogic practices in his previous birth and became
• 22:38
  Speaker 1: a chnani, a person who has realized ultimate knowledge or truth.
• 22:43
  Speaker 1: He was and is very much revered by devotees. This
• 22:47
  Speaker 1: search after God and God realization is a question of
• 22:50
  Speaker 1: supply and demand. If you really want God, if there
• 22:54
  Speaker 1: is a real demand from your heart for God, then
• 22:57
  Speaker 1: the supply would come. He is really a sinyasin or
• 23:01
  Speaker 1: religious ascetic who has renounced the world, who is free
• 23:04
  Speaker 1: from passion egoism, and who possesses pure sapphic qualities. At Mavicara,
• 23:10
  Speaker 1: the inquiry into the nature of the yatman or self
• 23:13
  Speaker 1: and yogic practice is done without intense veragia detachment becomes fruitless.
• 23:19
  Speaker 1: To get veragia detachment, one should seriously ponder over the
• 23:22
  Speaker 1: various entanglements and bondage of married life. If you get
• 23:27
  Speaker 1: veragia detachment, rest assured that is a sign of purification
• 23:30
  Speaker 1: of mind. The things that use to afford you delight
• 23:34
  Speaker 1: before give you displeasure. Now, that is a sign of
• 23:37
  Speaker 1: verigia detachment. Veragia detachment that comes momentarily after such accidents
• 23:43
  Speaker 1: as the loss of some dearly loved relative or wealth
• 23:46
  Speaker 1: is known as korana verigia detachment. It will not help
• 23:50
  Speaker 1: you much in your spiritual advancement. The mind will be
• 23:54
  Speaker 1: simply waiting for an opportunity to catch hold of the
• 23:56
  Speaker 1: sensual objects when an opportunity arises. Therefore, Verijia detachment born
• 24:03
  Speaker 1: of discrimination or vivica is the promontory symptom of spiritual
• 24:07
  Speaker 1: development that will help the aspirant, that will give him
• 24:11
  Speaker 1: a good spiritual uplift. Varieties of verajaia detachment. Verajaia detachment
• 24:18
  Speaker 1: is of two kinds, viz kurana verajaiya on account of
• 24:22
  Speaker 1: some miseries and vivika provaca verajaiya on account of discrimination
• 24:26
  Speaker 1: between the real and the unreal. The mind of a
• 24:29
  Speaker 1: man who has got the former type of verajaia detachment
• 24:33
  Speaker 1: is simply waiting for a chance to get back the
• 24:35
  Speaker 1: things that have been given up or lost. As soon
• 24:38
  Speaker 1: as the first opportunity occurs, the man gets a downfall
• 24:42
  Speaker 1: and goes back to his former state Vishaya. Sensual object
• 24:46
  Speaker 1: does havoc in him with a vengeance and redoubled force
• 24:49
  Speaker 1: from reaction. But the other man, who has given up
• 24:53
  Speaker 1: objects on account of deep inquiring vivica, on account of
• 24:56
  Speaker 1: the illusory nature of objects, will have spiritual advancement. He
• 25:01
  Speaker 1: will not have any downfall. That particular state of mind
• 25:05
  Speaker 1: which manifests itself in one who does not hanker after
• 25:08
  Speaker 1: objects seen or heard, and in which one is conscious
• 25:11
  Speaker 1: of having controlled or mastered those objects, is non attachment
• 25:15
  Speaker 1: Patanjuli's Yoga Sutras one to fifteen. It is only when
• 25:20
  Speaker 1: the mind is absolutely free from attachment of all sorts
• 25:23
  Speaker 1: that true knowledge begins to dawn, and Samadhi total self
• 25:26
  Speaker 1: collectedness supervenes secret powers. Attainment of heaven, states of videha
• 25:32
  Speaker 1: and procadalaia, et cetera, are all temptations. One should be
• 25:37
  Speaker 1: perfectly free from all sorts of temptations. Samadhi total self
• 25:42
  Speaker 1: collectedness comes by itself when the yogic student is fully
• 25:45
  Speaker 1: established in perfect verijia detachment. Para Verajaiya is the means
• 25:50
  Speaker 1: to assampranada samadhi total self collectedness. Stages in Verajaiya detachment.
• 25:57
  Speaker 1: There are four stages in verajaia detas attachment. One Yadamana.
• 26:02
  Speaker 1: This is an attempt not to allow the mind to
• 26:04
  Speaker 1: run into sensual grooves. Two vieta Rica. In this stage,
• 26:09
  Speaker 1: some objects are attracting you, and you are endeavoring to
• 26:12
  Speaker 1: cut off the attachment and attraction. Slowly, veragia detachment develops
• 26:17
  Speaker 1: for these objects. Also, then the veragia matures. When some
• 26:23
  Speaker 1: objects tempt and delude you, you should ruthlessly avoid them.
• 26:27
  Speaker 1: You will have to develop veragia detachment for these tempting objects,
• 26:31
  Speaker 1: and it must also mature. In this stage, you are
• 26:34
  Speaker 1: conscious of your degree of veragia detachment towards different objects.
• 26:39
  Speaker 1: Three Ikendria. The senses stand still and subdued, but the
• 26:43
  Speaker 1: mind has neither raga or dvesha attachment or aversion for objects.
• 26:49
  Speaker 1: Mind is, in other words, the only sense that functions
• 26:52
  Speaker 1: independently for vasceraa. In this highest stage of veragia detachment,
• 26:58
  Speaker 1: the objects no longer tempt you. They cause no attraction.
• 27:03
  Speaker 1: The senses are perfectly quiet. The mind also is free
• 27:07
  Speaker 1: from likes and dislikes raga and vesha. Then you get
• 27:11
  Speaker 1: supremacy or independence. Now you are conscious of your supremacy.
• 27:17
  Speaker 1: Without veragia detachment, no spiritual progress is possible. Veragia detachment
• 27:23
  Speaker 1: is of three kinds viz dull manda, intense tivra, and
• 27:28
  Speaker 1: very intense Tivritara Dull. Veragia detachment cannot help you much
• 27:33
  Speaker 1: in the attainment of your goal. Veragia detachment is the
• 27:37
  Speaker 1: opposite of raga or desire. It is dispassion or non attachment.
• 27:43
  Speaker 1: It is indifference to sensual objects herein and hereafter. Veragia
• 27:48
  Speaker 1: detachment thins out the fatty sensual mind. It turns the
• 27:52
  Speaker 1: mind inward. This is the most important qualification for an aspirant.
• 27:57
  Speaker 1: It is the one and the only means to enter
• 28:00
  Speaker 1: into Nervikalpa Samadhi total self collectedness. Veragia detachment that is
• 28:05
  Speaker 1: born of discrimination is lasting and steady. If you seriously
• 28:09
  Speaker 1: think of the various kinds of pain in this Cimsari cycle,
• 28:13
  Speaker 1: such as birth, death, worries, depression, suffering, disease, loss, hostility, disappointment, fear,
• 28:20
  Speaker 1: et cetera. If you understand intelligently the defects of sensual
• 28:24
  Speaker 1: life and the transitory imperishable nature of all objects of
• 28:28
  Speaker 1: the world. Veragia detachment will immediately dawn. How to develop veragia.
• 28:35
  Speaker 1: Study of verigia setacum of bartre Hary and the company
• 28:38
  Speaker 1: of dispassionate Sadus and Sinasis ascetics will also help one
• 28:42
  Speaker 1: in developing veragia detachment. The temporary veragia detachment which one
• 28:47
  Speaker 1: gets when he is attending the funeral of a dead
• 28:49
  Speaker 1: person and the veragia detachment which a pregnant lady in
• 28:52
  Speaker 1: pangs gets cannot help one to attain spiritual exaltation. The
• 28:57
  Speaker 1: mind will pounce upon the objects when it gets opportunity.
• 29:01
  Speaker 1: Aspirants generally complain to meet Swamiji Maharaj. We are meditating
• 29:05
  Speaker 1: for the last twelve years, but we do not know
• 29:09
  Speaker 1: the reason why we have not made any substantial spiritual progress.
• 29:13
  Speaker 1: This is due to lack of intense veragia detachment. Only
• 29:17
  Speaker 1: the mind will be ever thinking of objects even during meditation.
• 29:22
  Speaker 1: Intense veragia detachment only can help the aspirant in attaining
• 29:25
  Speaker 1: self realization. Para veragia or supreme non attachment is that
• 29:30
  Speaker 1: state wherein even the attachment to the qualities satva purity,
• 29:34
  Speaker 1: Raja's activity, Tama's darkness drops owing to the knowledge of
• 29:38
  Speaker 1: the parushia the cosmic self or consciousness. The Verajaia detachment
• 29:43
  Speaker 1: described earlier is Apraverijaya lower one now comes supreme Veragia detachment.
• 29:51
  Speaker 1: In the former state, there is preponderance or satva. Satva
• 29:55
  Speaker 1: purity is mixed with Raja's activity and Thama's darkness. The
• 30:00
  Speaker 1: Yogi gets city's spiritual powers and becomes of Videha or Procrdalaeya,
• 30:04
  Speaker 1: the states of liberation beyond embodiment, but the Yogi with
• 30:08
  Speaker 1: Paraverijaya detachment rejects the city's spiritual powers. Also in get
• 30:13
  Speaker 1: sak chakra or darsan of the Purusha vision. In ordinary
• 30:18
  Speaker 1: Verajaia detachment, there is a trace of vasanas and desires,
• 30:22
  Speaker 1: but in Paraverajaya, all Theasana's desires, Samskara's mental impressions and
• 30:27
  Speaker 1: desires are fried in toto. In Paraverijaya detachment, there will
• 30:32
  Speaker 1: be no desire at all. Perfect desirelessness is Paraverajaya. In
• 30:38
  Speaker 1: the bagavad Gida, you will find objects fall away from
• 30:41
  Speaker 1: the abstinate man, leaving the longing behind, but his longing
• 30:45
  Speaker 1: also ceases who sees the supreme. Note how verajaia detachment
• 30:50
  Speaker 1: arises in the mind. The transitory, evanescent, and perishable nature
• 30:55
  Speaker 1: of all things creates a sort of disgust in all minds,
• 30:58
  Speaker 1: and in proportion to the death and subtlety of nature,
• 31:01
  Speaker 1: this reaction from the world works more or less powerfully
• 31:04
  Speaker 1: in the mind of every individual. An irresistible feeling arises
• 31:09
  Speaker 1: in our mind viz. That the finite can never satisfy
• 31:12
  Speaker 1: the infinite within us, that the changing and perishable cannot
• 31:15
  Speaker 1: satisfy the changeless and deathless nature that is ours. When
• 31:20
  Speaker 1: you are not impressed with rich living, rich style of
• 31:22
  Speaker 1: living cannot attract you. When you are impressed with the
• 31:26
  Speaker 1: idea that meat and wine are not at all pleasurable,
• 31:29
  Speaker 1: meat and wine cannot tempt you. When you are impressed
• 31:33
  Speaker 1: that a woman is nothing but a leather bag of pus, blood, urine, bones,
• 31:37
  Speaker 1: and flesh, woman cannot tempt you. In that case, if
• 31:41
  Speaker 1: you fail to get meat or wine or woman, or
• 31:44
  Speaker 1: to have a rich living, you will not be agonized
• 31:47
  Speaker 1: at all in your mind. Why are you attracted towards
• 31:50
  Speaker 1: a young, beautiful lady have you ever seriously thought over
• 31:54
  Speaker 1: this life and death problem? The answer is because, owing
• 31:59
  Speaker 1: to your ignorance, you've vainly think you will get pleasure
• 32:01
  Speaker 1: from her. If you have veragia detachment and vivica discrimination
• 32:05
  Speaker 1: between real and unreal, it will at once tell you
• 32:08
  Speaker 1: that you will get immense pain from her rather than pleasure.
• 32:12
  Speaker 1: Then your mind will recede or withdraw from the object viz. Woman.
• 32:17
  Speaker 1: It is only when the mind, being divested of all
• 32:19
  Speaker 1: its desires, is indifferent to pleasure and pain, and is
• 32:22
  Speaker 1: not attracted by any object, that it will be rendered pure,
• 32:25
  Speaker 1: free from the grip of the great delusion, like a
• 32:27
  Speaker 1: bird freed from the cage and roaming about freely in
• 32:30
  Speaker 1: the acassa ethereal universe. As soon as veragia detachment arises
• 32:35
  Speaker 1: in the mind, it opens the gate of divine wisdom.
• 32:39
  Speaker 1: No true and lasting satisfaction comes from the enjoyment of
• 32:42
  Speaker 1: worldly pleasures. Yet people rush headlong towards objects, even when
• 32:47
  Speaker 1: they know full well that the objects they are trying
• 32:50
  Speaker 1: to seize are unreal and that the world in which
• 32:52
  Speaker 1: they live is fraught with miseries of all sorts. This
• 32:56
  Speaker 1: is maya when the mind rests in atmaself. Then the
• 33:00
  Speaker 1: only nikki tripti or eternal satisfaction comes because the atman
• 33:05
  Speaker 1: is parapurna. All full, all desires are gratified by realization
• 33:10
  Speaker 1: of Atma or self. Sometimes the mind gets disgusted with
• 33:15
  Speaker 1: one kind of sodna's spiritual practice. It wants some other
• 33:19
  Speaker 1: kind of sodenaw. It rebels against monotony. The aspirant should
• 33:24
  Speaker 1: know how to coax the mind on such occasions and
• 33:27
  Speaker 1: to extract work from it by a little relaxation of mind.
• 33:31
  Speaker 1: The cessation of sodenaw is a grave blunder. Spiritual practices
• 33:36
  Speaker 1: should never be given up under any circumstances. Evil thoughts
• 33:40
  Speaker 1: will be waiting to enter the gates of the mental factory.
• 33:43
  Speaker 1: If the student of yoga stops his sodna's spiritual practice,
• 33:47
  Speaker 1: his mind will become the devil's workshop. Do not expect anything.
• 33:52
  Speaker 1: Be sincere and regular in your daily meditation routine and tapas.
• 33:57
  Speaker 1: Do not deviate from the path you have chosen. The
• 34:01
  Speaker 1: fruit will come by itself. Your efforts will be surely
• 34:04
  Speaker 1: crowned with roaring success. It takes a long time to
• 34:08
  Speaker 1: purify the mind and get one pointedness be cool and patient.
• 34:13
  Speaker 1: My child cut the knot of attachment. Attachment is the
• 34:18
  Speaker 1: first child of Maya. The whole Lilah of the Lord
• 34:21
  Speaker 1: is being kept up by the force of attachment. Only
• 34:25
  Speaker 1: A sober man just tastes a small peg of champagne
• 34:28
  Speaker 1: when he is caught up in an evil company, and
• 34:30
  Speaker 1: becomes ultimately an inveterate drunkard through attachment to spirit. A
• 34:34
  Speaker 1: teetotaler just takes a whiff of gold flake cigarette and
• 34:37
  Speaker 1: becomes in due time a terrible smoker. Through attachment, there
• 34:42
  Speaker 1: is in the mind a gummy substance which is like
• 34:44
  Speaker 1: a mixture of castor oil, glue, gum, arabic muselage of
• 34:48
  Speaker 1: tragacant gluten, paste, honey, glycerine, jackfruits, juice, and all other
• 34:53
  Speaker 1: pasty substances of this world. The mind is glued, as
• 34:57
  Speaker 1: it were, to the objects of the world with this mixture.
• 35:01
  Speaker 1: Therefore attachment is very strong. Therefore, o man, never say
• 35:06
  Speaker 1: my body, my son, my wife, my house, my property,
• 35:10
  Speaker 1: my garden, et cetera. Attachment is the root cause of
• 35:14
  Speaker 1: the innumerable miseries and troubles of this world. Discipline your mind,
• 35:19
  Speaker 1: little by little, the old evil habits will creep in,
• 35:23
  Speaker 1: destroy them to the very root. Lead a life of
• 35:27
  Speaker 1: perfect non attachment. This is the master key to open
• 35:31
  Speaker 1: the realms of brahmic supreme bliss. But work incessantly without attachment,
• 35:36
  Speaker 1: without any identification, then alone you can feel that you
• 35:40
  Speaker 1: are a different being. Karma yoga elevates a man to
• 35:44
  Speaker 1: sublime magnanimous heights when done in the right spirit, with
• 35:48
  Speaker 1: the right mental attitude, one should patiently work. That is all,
• 35:54
  Speaker 1: no meditation or somemady. Total self collectedness is ever possible
• 35:58
  Speaker 1: without a preliminary training in Nishkamya karma yoga. To work
• 36:02
  Speaker 1: without attachment is doubtless a difficult task. It is an
• 36:06
  Speaker 1: uphill work, but it becomes a very easy job and
• 36:10
  Speaker 1: pleasant too to a man of patience and determination. You
• 36:14
  Speaker 1: will have to do it at any cost. If you
• 36:16
  Speaker 1: want final beatitude and immortality, every one of you will
• 36:20
  Speaker 1: have to do it, though not now, at least after
• 36:23
  Speaker 1: taking five hundred berths. There is no other alternative but
• 36:27
  Speaker 1: to do so. But the question is why not now?
• 36:32
  Speaker 1: Why not in this very birth itself? Why not cut
• 36:35
  Speaker 1: short the cycle of births and deaths and enjoy the
• 36:38
  Speaker 1: bliss of the self right now? This very second. Therein
• 36:42
  Speaker 1: lies real wisdom. Work cannot bring misery, but it is
• 36:46
  Speaker 1: attachment and identification with work that brings in all sorts
• 36:49
  Speaker 1: of unhappiness and bondage. Understand the secret of work, the
• 36:53
  Speaker 1: technique of karma yoga, and attain God consciousness. This monagny
• 36:58
  Speaker 1: inner gastric fire or fire of wisdom will consume all
• 37:02
  Speaker 1: fruits of actions in toto invertimrga or the path of renunciation.
• 37:08
  Speaker 1: Have a strong determination and a strong will. Never think
• 37:12
  Speaker 1: of returning home after taking up to the path of
• 37:14
  Speaker 1: renunciation vertimarga. Look before you leap. Have courage, fixity of mind,
• 37:21
  Speaker 1: and a definite purpose in life. Be not wavering. Are
• 37:25
  Speaker 1: you ready to give up all possessions, including body and life?
• 37:30
  Speaker 1: Then alone come to me. Then alone, take to path
• 37:33
  Speaker 1: to renunciation vertimarga and embrace Sanyasa purification. Think twice before
• 37:39
  Speaker 1: you come to definite conclusions. This is not a rosy
• 37:43
  Speaker 1: path as you may imagine. It is full of thorns.
• 37:48
  Speaker 1: It is beset with countless difficulties and hardships. Be humble,
• 37:52
  Speaker 1: patient and persevering. Never care for city's accomplishments or quick
• 37:57
  Speaker 1: awakening of the cundalini. I shall serve you, I shall
• 38:02
  Speaker 1: help you, I shall take care of you. Be not troubled,
• 38:07
  Speaker 1: be not anxious. I am your servant. Always be noble minded.
• 38:14
  Speaker 1: Mere emotional bubbling will not help you much. Some young
• 38:18
  Speaker 1: men have returned to their homes. Difficulties are many in
• 38:22
  Speaker 1: this path, but it can make you a king of kings,
• 38:25
  Speaker 1: an emperor of emperors. Those who want to take to
• 38:28
  Speaker 1: seclusion in the path to renunciation vitimarga should observe mauna,
• 38:33
  Speaker 1: non mixing and disciplining the senses, mind and body. While
• 38:37
  Speaker 1: living in the world, They should train themselves to a laborious,
• 38:41
  Speaker 1: hard life coarse food, sleeping on the ground or a
• 38:44
  Speaker 1: hard mattress without pillows, walking barefooted without umbrellas. Then alone
• 38:50
  Speaker 1: they can bear the rigorous austerities of an ascetic's life.
• 38:54
  Speaker 1: They should give up timidity and shyness in getting alms.
• 38:58
  Speaker 1: Aspirants who take to the path of renunnisiation vitimarga generally
• 39:02
  Speaker 1: become lazy after some time, as they do not know
• 39:05
  Speaker 1: how to utilize their mental energy. As they do not
• 39:08
  Speaker 1: keep any daily routine, as they do not follow the
• 39:11
  Speaker 1: instructions of their masters, they get very jia detachment in
• 39:15
  Speaker 1: the beginning, but they have no experience in the spiritual line.
• 39:19
  Speaker 1: They do not make any progress in the end. Intense
• 39:23
  Speaker 1: and constant meditation is necessary for entering into somewadi total
• 39:27
  Speaker 1: self collectedness. Have you fully determined with an iron will
• 39:31
  Speaker 1: to stick to this line at any cost? Are you
• 39:34
  Speaker 1: really prepared to sacrifice this body and life in the
• 39:37
  Speaker 1: cause of truth? Have you understood the glory of sunyasa
• 39:40
  Speaker 1: purification and the importance of seclusion? If your daughter, brother, mother,
• 39:46
  Speaker 1: or son comes here in weeps, have you got the
• 39:48
  Speaker 1: requisite strength to resist moha delusion after coming here? Can
• 39:52
  Speaker 1: you cut off all sorts of connections with your relatives?
• 39:56
  Speaker 1: Can you stop all correspondences, Do not hide any Be
• 40:01
  Speaker 1: absolutely candid, be frank and guileless. Speak to me the truth. Now,
• 40:08
  Speaker 1: open out your heart to me. Sleepless vigilance is necessary
• 40:12
  Speaker 1: if you wish to have rapid spiritual advancement. Never rest
• 40:16
  Speaker 1: content with a little achievement or success in the path.
• 40:19
  Speaker 1: A little serenity of mind, a little one pointedness of mind,
• 40:23
  Speaker 1: some visions of angles or city's accomplishments, a little faculty
• 40:27
  Speaker 1: of thought reading, et cetera. There are still higher summits
• 40:30
  Speaker 1: to ascend higher regions, to climb up. The attraction for
• 40:35
  Speaker 1: objects and ties of various sorts make a man bound
• 40:38
  Speaker 1: to this world. Renunciation of all attractions and breaking up
• 40:42
  Speaker 1: of all ties constitute real renunciation. That senyasin ascetic or yogi,
• 40:47
  Speaker 1: who is free from attraction and ties, enjoys infinite bliss
• 40:51
  Speaker 1: and supreme joy and peace. Fluctuation and imagination are the
• 40:56
  Speaker 1: two seeds of the mind. Fluctuation is the fuel. Imagination
• 41:01
  Speaker 1: is the fire. The unceasing fire of imagination is kept
• 41:06
  Speaker 1: up by the fuel of fluctuation. If the fuel of
• 41:09
  Speaker 1: fluctuation is withdrawn, the fire of imagination gets extinguished by itself.
• 41:15
  Speaker 1: The mind becomes tranquil. It is withdrawn into its source,
• 41:19
  Speaker 1: the Atma. You came alone, you came naked, You came weeping.
• 41:26
  Speaker 1: You will go alone. You go naked, you will go
• 41:30
  Speaker 1: weeping wily. Then are you proud of your titles, false
• 41:34
  Speaker 1: wealth and false knowledge. Become humble and meek. You will
• 41:39
  Speaker 1: conquer the whole world through humility. Become pure in thought,
• 41:44
  Speaker 1: word and deed. This is the secret of spiritual life.
• 41:49
  Speaker 1: Do you panishads and the gitah harp again and again?
• 41:51
  Speaker 1: Upon this one note. To a passionate man, there is
• 41:55
  Speaker 1: much pleasure in this world. He runs after money and women.
• 42:00
  Speaker 1: His mind is intoxicated, perverted, and clouded. Poor man, he
• 42:05
  Speaker 1: does not know what he is really doing. But to
• 42:08
  Speaker 1: a Yogi or a man of discrimination, this world is
• 42:11
  Speaker 1: a ball of fire. It is a huge furnace in
• 42:14
  Speaker 1: which all beings are roasted. The three kinds of heat
• 42:18
  Speaker 1: viz at hyatmiica internal, ad hidavika heavenly, and adiphotica external
• 42:24
  Speaker 1: are burning him. Friend, Is there any limit to the
• 42:29
  Speaker 1: number of fathers and mothers and wives you had in
• 42:31
  Speaker 1: the cores and crores of previous incarnations? Yet this clinging
• 42:36
  Speaker 1: and false relationship have not gone. Discrimination has not dawned.
• 42:41
  Speaker 1: Are you not ashamed to repeat the same old process
• 42:44
  Speaker 1: of eating, drinking and sleeping day in and day out.
• 42:48
  Speaker 1: You are proud of your titles and knowledge. Have you
• 42:51
  Speaker 1: improved your life even a bit? What have you learned
• 42:54
  Speaker 1: from the recent Bihar and Queta earthquakes? Are you attempting
• 42:58
  Speaker 1: to reach that imperishable seat wherein all desires in Thrishna's
• 43:02
  Speaker 1: cravings are completely eradicated? Are you endeavoring in however small
• 43:07
  Speaker 1: a measure it may be to attain the highest goal
• 43:10
  Speaker 1: of life at maic realization, which gives immortality, bliss and peace.
• 43:15
  Speaker 1: You are not crawling now you have learned to stand
• 43:19
  Speaker 1: up and walk. You can think, reason out, judge, infer
• 43:23
  Speaker 1: and rachiocinate. Will you not utilize this precious life and
• 43:28
  Speaker 1: all your various faculties in meditation and self realization? Can
• 43:32
  Speaker 1: you give me a definite word of promise to the effect?
• 43:36
  Speaker 1: Speak to me the truth. Now, climb up the ladder
• 43:39
  Speaker 1: of yoga, Drink the nectar of immortality. Veragia detachment, born
• 43:45
  Speaker 1: of Vivika discrimination, is enduring and everlasting. It will not
• 43:49
  Speaker 1: fail the aspirant at any time, unlike the veragia detachment
• 43:53
  Speaker 1: that comes temporarily to a lady who gives birth to
• 43:55
  Speaker 1: a child, or to a man attending a funeral in
• 43:57
  Speaker 1: a crematorium. The view that everything in the world is
• 44:01
  Speaker 1: unreal causes veragia detachment, or indifference to the enjoyments of
• 44:05
  Speaker 1: this world and the other heaven worlds. Also, one has
• 44:09
  Speaker 1: to come down to this earthly plane from heaven when
• 44:11
  Speaker 1: the fruits of good works are exhausted. The same five
• 44:15
  Speaker 1: kinds of enjoyment of sensual pleasures prevail in the heaven
• 44:18
  Speaker 1: worlds also, but they are more intense and subtle. This
• 44:23
  Speaker 1: cannot give real and lasting happiness to a viviki. Wise
• 44:27
  Speaker 1: he shuns all enjoyments of the heaven world. Also he
• 44:31
  Speaker 1: kicks them mercilessly. He is keenly aware of the pleasures
• 44:35
  Speaker 1: of the three worlds, and is convinced that they are
• 44:37
  Speaker 1: only a mere drop in the ocean of brahmic bliss.
• 44:41
  Speaker 1: Remember the sayings of the Gida meditation on the following
• 44:45
  Speaker 1: slocas of the bag of ad Gida will induce true
• 44:47
  Speaker 1: veragia detachment. The delights that are contact born are verily
• 44:52
  Speaker 1: wombs of pain, for they have a beginning and an ending.
• 44:55
  Speaker 1: O conte not in them would rejoice the wise indifference
• 44:59
  Speaker 1: to the object of the senses, and also absence of egoism,
• 45:03
  Speaker 1: insight into the pain and evil of birth and death, old, age,
• 45:06
  Speaker 1: and sickness. That which from the union of the senses
• 45:10
  Speaker 1: with their objects is at first as nectar, but in
• 45:13
  Speaker 1: the end is like venom. Having obtained this transient, joyless world,
• 45:18
  Speaker 1: worship me what veragia is not. Veragia detachment does not
• 45:23
  Speaker 1: mean abandoning social duties and responsibilities of life. It does
• 45:28
  Speaker 1: not mean detachment from the world. It does not mean
• 45:32
  Speaker 1: a life in the solitary caves of the Himalayas or
• 45:34
  Speaker 1: in the crematorium. It does not mean living on nim leaves,
• 45:38
  Speaker 1: cow's urine and dung. It does not mean wearing of
• 45:42
  Speaker 1: matted hair and a commandal made of fence cord or
• 45:45
  Speaker 1: cocoanut shell in the band. It does not mean shaving
• 45:48
  Speaker 1: of head and throwing of clothes. What veragia is veragia
• 45:54
  Speaker 1: detachment is mental detachment from all connections with the world.
• 45:59
  Speaker 1: That is all, a man may live in the world
• 46:02
  Speaker 1: and discharge all the duties of his order in stage
• 46:04
  Speaker 1: of life. With perfect detachment, he may be a householder.
• 46:09
  Speaker 1: What if he may live with family and children. But
• 46:14
  Speaker 1: at the same time he may have perfect mental detachment,
• 46:18
  Speaker 1: he can do his spiritual sodna spiritual practice. That man
• 46:22
  Speaker 1: who has perfect mental detachment while remaining in the world
• 46:25
  Speaker 1: is a hero. Indeed, he is much better than a
• 46:29
  Speaker 1: sawdu living in the Himalayan caves, because the former has
• 46:32
  Speaker 1: to face the innumerable temptations of life every moment. Wherever
• 46:36
  Speaker 1: a man may go, he carries with him his fickle,
• 46:39
  Speaker 1: restless mind. His Visana's desires and Sam's care of mental impressions.
• 46:44
  Speaker 1: Even if he lives in solitude, still he is the
• 46:47
  Speaker 1: same worldly man if he is engaged in building castles
• 46:50
  Speaker 1: in the air and thinking of the objects of the world.
• 46:54
  Speaker 1: In such case, even the cave becomes a big city
• 46:57
  Speaker 1: to him. If the mind remains quiet, if it is
• 47:00
  Speaker 1: free from attachments, one can be a perfect viragi. Even
• 47:03
  Speaker 1: while living in a mansion in the busiest part of
• 47:06
  Speaker 1: a city like Calcutta or Bombay. Such a mansion will
• 47:10
  Speaker 1: be converted in a dense jungle by him. A dispassionate
• 47:14
  Speaker 1: man has a different mind altogether. He has a different
• 47:17
  Speaker 1: experience altogether. He is a past master in the art
• 47:22
  Speaker 1: or science of separating himself from the impermanent, perishable objects
• 47:25
  Speaker 1: of the world. He has absolutely no attraction for them.
• 47:30
  Speaker 1: He constantly dwells on the eternal or the absolute. He
• 47:34
  Speaker 1: identifies himself every moment of his life with the witnessing
• 47:37
  Speaker 1: consciousness that is present in pleasure and in pain, in
• 47:41
  Speaker 1: joy and in sorrow, in censure and in praise, in
• 47:44
  Speaker 1: honor and in dishonor in all states of life. He
• 47:48
  Speaker 1: stands at a manton as a peak amid a turbulent
• 47:51
  Speaker 1: storm as a spectator of this wonderful world show. He
• 47:55
  Speaker 1: is not a bit affected by these pleasant and painful experiences.
• 47:59
  Speaker 1: He learns several valuable lessons from them. He has, in
• 48:03
  Speaker 1: other words, no attraction for pleasant objects and repulsion for
• 48:07
  Speaker 1: painful ones. Nor is he afraid of pain. He knows
• 48:12
  Speaker 1: quite well that pain helps a lot in his spiritual
• 48:15
  Speaker 1: progress and evolution. In his long journey towards the goal.
• 48:19
  Speaker 1: He stands convinced that pain is the best teacher in
• 48:22
  Speaker 1: the world. Let me sound a note of warning here,
• 48:26
  Speaker 1: dear aspirants. Veragia detachment also may come and go. If
• 48:31
  Speaker 1: you are careless and mixed promiscuously with all sorts of
• 48:34
  Speaker 1: worldly minded people, you should develop veragia detachment. Therefore, to
• 48:40
  Speaker 1: a maximum degree, the mind will be waiting for golden
• 48:43
  Speaker 1: opportunities to get back the things once renounced. Whenever and
• 48:48
  Speaker 1: wherever the mind hisses or raises its hood, For the
• 48:51
  Speaker 1: mind is verily like a serpent. You should take refuge
• 48:54
  Speaker 1: in vivica discrimination and in the imperishable fortress of wise,
• 48:57
  Speaker 1: dispassionate great soul Mahatmas. There are different degrees in veragia detachment.
• 49:04
  Speaker 1: Supreme dispassion comes when one gets himself established in Brahmin,
• 49:08
  Speaker 1: the source of all existence. Now the Veragia detachment becomes
• 49:13
  Speaker 1: perfectly habitual. A man can develop inner mental detachment from
• 49:17
  Speaker 1: pleasure and pain while living in the world. He should
• 49:21
  Speaker 1: see that he is not carried away by the pleasant
• 49:23
  Speaker 1: experiences of the world. He should not cling to them.
• 49:28
  Speaker 1: He should simply remain as a silent spectator. If he
• 49:31
  Speaker 1: thus practices for some years, every experience will be a
• 49:35
  Speaker 1: positive step in his ascent in spiritual ladder. Eventually he
• 49:39
  Speaker 1: will be crowned with sanguine success. He will then have
• 49:43
  Speaker 1: an unruffled mind. He will have a poised mind. Also,
• 49:48
  Speaker 1: a dispassionate man is the happiest and the richest man
• 49:51
  Speaker 1: in all the three worlds. He is also the most
• 49:54
  Speaker 1: powerful man. How can I attempt him? Now? Best training
• 49:59
  Speaker 1: school doctors have a wide field for developing verajaia detachment.
• 50:05
  Speaker 1: Every day they come across patients with incurable disease. Every
• 50:09
  Speaker 1: day they see dead bodies in the mortuary. Thus they
• 50:13
  Speaker 1: have innumerable chances of seeing Maya, the illusion of the
• 50:16
  Speaker 1: world in all her naked state. They can be convinced
• 50:20
  Speaker 1: beyond a ray of doubt of the impermanence of life
• 50:22
  Speaker 1: here in this world of man. The superintendent of jail
• 50:26
  Speaker 1: and all the officers there also have wonderful chances of
• 50:29
  Speaker 1: developing verajaia detachment. If they are lovers of truth and emancipation,
• 50:35
  Speaker 1: the sight of hanging a condemned prisoner will open their eyes. Hey, Saumya,
• 50:40
  Speaker 1: your mental state is laudable. Indeed, the life of a
• 50:44
  Speaker 1: sinyasin ascetic is the best kind of life in the world.
• 50:48
  Speaker 1: A true sinyasin ascetic is the monarch of the three worlds.
• 50:53
  Speaker 1: Even an aspirant is an emperor of the whole world.
• 50:56
  Speaker 1: Lord Krishna also says, only wishing to know your yoga,
• 51:00
  Speaker 1: even the seeker, after yoga goes beyond the Brahman world.
• 51:04
  Speaker 1: I am extremely glad to note that you have got
• 51:06
  Speaker 1: exceptionally good spiritual sam's kara mental impressions which want to
• 51:10
  Speaker 1: burst out in this birth. They need protection and tender
• 51:14
  Speaker 1: nurturing for your further growth and evolution. Do not be
• 51:18
  Speaker 1: carried away by the temptations of the world. Be careful,
• 51:23
  Speaker 1: be wise. The beginner in the spiritual path should not
• 51:27
  Speaker 1: remain in the company of worldly minded people. He should
• 51:30
  Speaker 1: resort to sat saying, the company of pure people the
• 51:34
  Speaker 1: company of worldly minded people is a deadly poison. You
• 51:38
  Speaker 1: will not become a prey to lust if you shun
• 51:41
  Speaker 1: their company. Remain in seclusion under the direct guidance of
• 51:45
  Speaker 1: a Guru who is fully established in brahmin till you
• 51:47
  Speaker 1: get perfect verajaia detachment, until you are established in the
• 51:51
  Speaker 1: path of Sanyasa purification. A note of warning, many aspirants
• 51:57
  Speaker 1: come to me with great verajia detachment and enthusiasasm in
• 52:00
  Speaker 1: the beginning, but they do not keep up the same
• 52:03
  Speaker 1: spirit for a long time or till the end of
• 52:05
  Speaker 1: their Sodna's spiritual practice. When they begin to encounter some difficulties,
• 52:11
  Speaker 1: they retrace their steps. It is indeed a great pity.
• 52:15
  Speaker 1: Look before you leap, have a firm determination, stick to
• 52:20
  Speaker 1: the path of Sanyasa purification till you reach the goal
• 52:23
  Speaker 1: and realize the fruits of Sodna's spiritual practice. If you
• 52:28
  Speaker 1: lack any of these qualifications, wait for three more years.
• 52:32
  Speaker 1: Do spiritual sodenau practice Asana's body postures, prinime, a breathing exercise,
• 52:38
  Speaker 1: concentration and meditation at home. Plunge deep into silent meditation.
• 52:44
  Speaker 1: Plunge yourself in selfless service. Also, this is very necessary
• 52:49
  Speaker 1: for purification of mind. Keep up your brahmicharia the practice
• 52:53
  Speaker 1: of celibacy. Destroy all evil habits. If you have any
• 52:58
  Speaker 1: of these, such as smoking tea, coffee, et cetera, develop
• 53:03
  Speaker 1: all virtuous qualities, mark the change in your mental attitude.
• 53:08
  Speaker 1: Then come to me. Come here and be prepared to
• 53:11
  Speaker 1: lead a hard, active life. Some aspirants come in a
• 53:15
  Speaker 1: hurry due to lack of verajaia detachment. They go back.
• 53:20
  Speaker 1: This is not good, hence the warning. Many aspirants want
• 53:25
  Speaker 1: to do some nice works such as writing, collection of
• 53:28
  Speaker 1: flowers for pooja, arranging books in the library, some kind
• 53:32
  Speaker 1: of supervision in management. They dislike works such as drawing
• 53:36
  Speaker 1: of water, cleansing utensils, washing clothes of sick persons, sweeping, nursing, cooking,
• 53:42
  Speaker 1: cleansing bedpans, et cetera. They consider these works as menial.
• 53:48
  Speaker 1: They have not understood the real spirit of Nishkamya karma yoga.
• 53:52
  Speaker 1: They are yet baboos. Dear Prabu, there is a dull
• 53:57
  Speaker 1: spiritual awakening in you, an adult type of verijia detachment.
• 54:02
  Speaker 1: You will have to develop both dull verajaiya are mere
• 54:06
  Speaker 1: bubbling emotions will not help you much to stick to
• 54:09
  Speaker 1: the path of renunciation for some time. Leave the house
• 54:12
  Speaker 1: and remain in a secluded place for a week or two. Inquire, cogitate, investigate,
• 54:21
  Speaker 1: do self analysis and find out if you have any
• 54:23
  Speaker 1: moha delusion attachment to your family members. Find out if
• 54:28
  Speaker 1: your mind runs after sensual pleasures. Be sure whether you
• 54:32
  Speaker 1: will be able to leave the sensual objects, relatives, and
• 54:35
  Speaker 1: all sorts of comforts and conveniences. If you can completely
• 54:39
  Speaker 1: disconnect yourself from the world, then alone, come to me.
• 54:43
  Speaker 1: I will make you a Yogi of yogis in a
• 54:45
  Speaker 1: very short time. There are many who have advanced in
• 54:49
  Speaker 1: a spiritual path considerably in course of one or two years.
• 54:53
  Speaker 1: You can also do that. Implicit obedience and faithful carrying
• 54:58
  Speaker 1: out of instructions of the spiritual preceptor to the very
• 55:01
  Speaker 1: letter is what is expected of you. That is the
• 55:03
  Speaker 1: secret of success in the spiritual path. Miseries of mundane
• 55:08
  Speaker 1: existence ignorance is the cause of misery. You are but
• 55:13
  Speaker 1: repeating the same action of yesterday, yielding but momentary pleasure
• 55:16
  Speaker 1: and enjoyed things do recur again. Things seen yesterday are
• 55:21
  Speaker 1: again present today. Ornaments worn with exultation yesterday are again
• 55:26
  Speaker 1: dawned by you. And yet even intelligent persons do not
• 55:30
  Speaker 1: get disgusted with them, and are not ashamed of enjoying
• 55:33
  Speaker 1: them again and again. Like ignorant children that do taste
• 55:37
  Speaker 1: again and again sweetmeats which impart sweetness for the time being,
• 55:40
  Speaker 1: you are also afflicted, ignorant of the true path. Days, nights, weeks, fortnights, months,
• 55:48
  Speaker 1: years and yugos do cycle again and again, and nothing
• 55:51
  Speaker 1: new crops up. Wealth which only makes a host of
• 55:54
  Speaker 1: thoughts whirl in the brain, will not confer bliss on you.
• 55:58
  Speaker 1: This wealth, which the mind so much much covets, and
• 56:00
  Speaker 1: which is so very ephemeral in its nature, is utterly worthless.
• 56:04
  Speaker 1: Like a flower bud in a creeper growing in a
• 56:06
  Speaker 1: well encircled by a serpent, Nobody comes and goes. The
• 56:11
  Speaker 1: prana life, which is like a drop of rain water
• 56:14
  Speaker 1: dripping from the end of a leaf turned overhead, flits
• 56:16
  Speaker 1: out of the body at unseasonable times. This life is ephemeral,
• 56:21
  Speaker 1: like the autumnal clouds or a gealless lamp or ocean waves.
• 56:25
  Speaker 1: Life and death are but two acts in the drama
• 56:28
  Speaker 1: really nobody comes and goes. The lives of those who
• 56:32
  Speaker 1: have freed themselves from rebirth are the noblest. There is
• 56:36
  Speaker 1: nothing so baneful as the life, which is perishable in
• 56:39
  Speaker 1: its nature and fleeting in the bestowal of pleasure fire
• 56:43
  Speaker 1: of desires. The fire of desires has scalded you quite
• 56:48
  Speaker 1: in the present state. Even a full bath in a
• 56:50
  Speaker 1: pool of ambrosia will not cool you down. It is these,
• 56:54
  Speaker 1: ever waxing desires that bring on pains of rebirths, the
• 56:57
  Speaker 1: heaviest and the most excruciating of all pains. This body,
• 57:02
  Speaker 1: which is composed of muscles, intestines, urine, and fecal matter,
• 57:06
  Speaker 1: and is subject to various changes, being at one time
• 57:09
  Speaker 1: fat and at another time lean, shines in this mundane
• 57:12
  Speaker 1: existence simply to undergo pains. What beauty is then to
• 57:16
  Speaker 1: be enjoyed in this body, which is composed of flesh,
• 57:19
  Speaker 1: bone and blood, which has the tendency to rot, which
• 57:22
  Speaker 1: is of the same nature in the rich and in
• 57:24
  Speaker 1: the poor, and which is subject to growth and decay
• 57:28
  Speaker 1: free fevers. There are scorpion stings on one side, serpents
• 57:34
  Speaker 1: are on the other side, flies, fleas, bugs, mosquitoes, thorns,
• 57:39
  Speaker 1: and other insects trouble you from one corner. The sun
• 57:43
  Speaker 1: scorches you in summer, cold stings you in winter. Influenza, plague,
• 57:49
  Speaker 1: fashionable appendicitis, pyorrhea, smallpox are all ready to devour you.
• 57:55
  Speaker 1: Then there are the three fevers at hyatmica suffering caused
• 57:59
  Speaker 1: by body mind, at ed ivika suffering caused by external
• 58:03
  Speaker 1: or cosmic forces, and adipotica suffering caused by other living beings. Fear, delusion, grief, sorrow,
• 58:11
  Speaker 1: and misery kill you every moment. Desire, anger, hatred, jealousy, worry,
• 58:17
  Speaker 1: anxieties and cares torment you every second. Deaths of persons
• 58:22
  Speaker 1: whom you loved so dearly give you severe shocks. Yet
• 58:26
  Speaker 1: you will never renounce the momentary pleasures of the senses
• 58:29
  Speaker 1: of this unreal, mundane existence. Such is the depth of
• 58:33
  Speaker 1: sensual enjoyments. You will speak through egoism. Oh I am
• 58:37
  Speaker 1: a powerful man, I am very intelligent. I can do anything.
• 58:44
  Speaker 1: There is no God. You will twist your glued mustache,
• 58:47
  Speaker 1: and when the scorpion stings you sharp, you will cry
• 58:50
  Speaker 1: out bitterly. Oh, Narayana, Narayana, Narayana, help me relieve me
• 58:56
  Speaker 1: of this horrible pain. If the hair becomes gray, you
• 59:00
  Speaker 1: invent various dyes to blacken it. You invent monkey gland
• 59:04
  Speaker 1: grafting for rejuvenation. If the teeth are fallen, you put
• 59:08
  Speaker 1: on a new artificial dental set. You will never leave
• 59:12
  Speaker 1: the will to live and enjoy miserable wreck that you
• 59:16
  Speaker 1: are hopeless specimen. Think deeply, cogitate, reflect, have constant satseeing
• 59:25
  Speaker 1: company of pure people, do selfless service of country and humanity.
• 59:31
  Speaker 1: Develop the four means of salvation. Study the bag of
• 59:35
  Speaker 1: ad Gida, Yogovasishta and Vivikachudamani of Sri Sankara. Clear your
• 59:40
  Speaker 1: doubts by approaching learned senyasin. Ascetics have recourse to sravna,
• 59:45
  Speaker 1: listening of teachings, minyonaur reflection of teachings, and nididiousana meditation.
• 59:51
  Speaker 1: Remove the veil of ignorance and rest in your own swarupa.
• 59:54
  Speaker 1: The Satchinanda state the self must be seen, heard, thought upon,
• 59:59
  Speaker 1: and deep pondered. Shun honor, respect, degrees, name, fame, power,
• 1:00:06
  Speaker 1: position and titles. They are absolutely worthless. They will not
• 1:00:11
  Speaker 1: give you eternal satisfaction. They will only intensify your vanity.
• 1:00:17
  Speaker 1: They are all intoxicants. Of the mind. They will bring
• 1:00:20
  Speaker 1: misery and mental disturbance. That is the reason why Raja Bartrihri,
• 1:00:25
  Speaker 1: Roja Gopichand and Lord Buddhat deserted their kingdoms, riches, honor,
• 1:00:30
  Speaker 1: et cetera. They treated them as trifles uncertainty of life.
• 1:00:36
  Speaker 1: Only your actions, good and bad will follow you after death,
• 1:00:41
  Speaker 1: and God will judge you according to your deeds. The
• 1:00:45
  Speaker 1: attraction for external object ceases, but there yet remains the
• 1:00:48
  Speaker 1: internal craving or sense, hankering or thirsting, which is called trishna.
• 1:00:53
  Speaker 1: That is why the Guidhah says, the objects of sense,
• 1:00:56
  Speaker 1: but not the relish for them turn away from an
• 1:00:59
  Speaker 1: abstemios dwell in the body, and even the relish turns
• 1:01:02
  Speaker 1: away from him after the supreme is seen. Friend, is
• 1:01:06
  Speaker 1: there any limit to the number of fathers, mothers, wives, sons, daughters,
• 1:01:12
  Speaker 1: uncles and aunts you had in the countless incarnations in
• 1:01:15
  Speaker 1: the past, And yet the clinging and false relationship has
• 1:01:18
  Speaker 1: not gone discrimination has not dawned. What a great pity
• 1:01:24
  Speaker 1: it is. Are you not ashamed to repeat the same
• 1:01:27
  Speaker 1: acts of eating, drinking, and sleeping day by day? You
• 1:01:31
  Speaker 1: are proud of your titles and honors, have you improved
• 1:01:35
  Speaker 1: your life even a bit. What lessons have you learned
• 1:01:38
  Speaker 1: from the recent Biharre in Queta earthquakes? Are you attempting
• 1:01:42
  Speaker 1: to reach the imperishable seat wherein all desires and Trishna's
• 1:01:45
  Speaker 1: cravings will be utterly annihilated. Are you endeavoring to attain
• 1:01:49
  Speaker 1: the highest end of life, divine realization, which confers immortality,
• 1:01:54
  Speaker 1: bliss and peace in the recent Biharre earthquake? This was
• 1:01:58
  Speaker 1: written years ago. When the earthquake took place there, a
• 1:02:01
  Speaker 1: rich banker had to beg for nine rupees just to
• 1:02:04
  Speaker 1: protect himself and his family from death by starvation. A
• 1:02:08
  Speaker 1: pundit earns slowly twenty five thousand rupees by selling his books,
• 1:02:13
  Speaker 1: but he had to spend that money in a short
• 1:02:15
  Speaker 1: time in the treatment of his chronic chest complaint. He
• 1:02:18
  Speaker 1: tried all sorts of medicines, but all in vain. He
• 1:02:22
  Speaker 1: had to leave the house to lead a life of
• 1:02:24
  Speaker 1: a hermit. Life is quite uncertain here. Diseases of various
• 1:02:29
  Speaker 1: sorts attack the body. Yet man clings blindly to this
• 1:02:33
  Speaker 1: ephemeral life. He forgets the truth. Oh Man, seek everlasting
• 1:02:39
  Speaker 1: peace and bliss in the Atma or soul within you
• 1:02:42
  Speaker 1: By purifying your mind and practicing intense meditation. This is
• 1:02:47
  Speaker 1: the right royal road to extricate yourself from the pains
• 1:02:50
  Speaker 1: of some sorrow. Cycle be quick in taking to spiritual practices.
• 1:02:55
  Speaker 1: Hairs are becoming gray, teeth are failing. Are getting cold.
• 1:03:01
  Speaker 1: Practice meditation and jop a meditative repetition of a mantra.
• 1:03:05
  Speaker 1: While you are young. You can do nothing in old age.
• 1:03:09
  Speaker 1: When you retire from service. It is extremely difficult to
• 1:03:13
  Speaker 1: have a pure and calm mind. But you must have
• 1:03:16
  Speaker 1: such a mind if you want to have progress in
• 1:03:18
  Speaker 1: meditation and yoga. Lord Buddha had vivika discrimination from his
• 1:03:23
  Speaker 1: very boyhood. He was one who had been profoundly impressed
• 1:03:27
  Speaker 1: from his early youth by the transient and impermanent nature
• 1:03:30
  Speaker 1: of all conditions of worldly existence, and by the sufferings
• 1:03:33
  Speaker 1: and wretchedness in which he saw all beings immersed. Will
• 1:03:37
  Speaker 1: you not become another Lord Buddha. You have spent eight
• 1:03:41
  Speaker 1: hours in sleep, and the rest of the day in
• 1:03:43
  Speaker 1: idle gossiping, telling lies, deceiving others, in selfish activities, in
• 1:03:48
  Speaker 1: amassing wealth. How can you expect spiritual good? How can
• 1:03:52
  Speaker 1: you expect immortality and peace? If you do not spend
• 1:03:55
  Speaker 1: even half an hour in the service of the Lord,
• 1:03:58
  Speaker 1: in singing his names, and in divine contemplation. On the
• 1:04:02
  Speaker 1: whole life is sorrow. Lord Buddha says, on the whole
• 1:04:06
  Speaker 1: life is sorrow. You will find an echo of this
• 1:04:10
  Speaker 1: statement in Patanjali's yoga sutras. All indeed is pain to
• 1:04:14
  Speaker 1: a person of discrimination. This is not the philosophy of
• 1:04:18
  Speaker 1: the pessimists. This is wonderful optimism as it induces deep verajaia.
• 1:04:23
  Speaker 1: Detachment weans the mind from sensual pleasures and directs it
• 1:04:26
  Speaker 1: towards God the atman to realize eternal and infinite bliss.
• 1:04:31
  Speaker 1: Just as a fish, in its desire to eat flesh
• 1:04:34
  Speaker 1: does not see the hook that lies beneath, so also man,
• 1:04:37
  Speaker 1: in his passionate desire to get sensual pleasure, does not
• 1:04:40
  Speaker 1: see the news of death. How to eradicate sense hankering,
• 1:04:45
  Speaker 1: trishnaw means an intense craving or sense hankering. Through constant
• 1:04:49
  Speaker 1: repetition of enjoyment of an object, the longing for the
• 1:04:53
  Speaker 1: object becomes very keen and acute. This is trishna. It
• 1:04:58
  Speaker 1: is all easy to become a big research scholar in
• 1:05:01
  Speaker 1: the Oxford or Cambridge University and to get an ma PhD. Degree.
• 1:05:06
  Speaker 1: But it is extremely difficult to eradicate these trishna's cravings.
• 1:05:11
  Speaker 1: That is the reason why Sri Vasishta says to Sri Rama,
• 1:05:14
  Speaker 1: you can even uproot the Himalayas, you can even drink
• 1:05:18
  Speaker 1: the waters of the whole ocean, You can even swallow
• 1:05:21
  Speaker 1: balls of fire, but it is difficult to destroy the
• 1:05:25
  Speaker 1: trishna's cravings. Cravings cause incessant trouble in many different ways.
• 1:05:31
  Speaker 1: These cravings are the seeds of this Semsara cycle of birth,
• 1:05:34
  Speaker 1: death and rebirth. Yogovasishta, a worldly man is always drowned
• 1:05:40
  Speaker 1: in sorrow. He is ever struggling to get something, some money,
• 1:05:44
  Speaker 1: some power, some position, and so on. He is always
• 1:05:48
  Speaker 1: anxious as to whether or not he would get it.
• 1:05:51
  Speaker 1: Even when he is in actual possession of the things
• 1:05:54
  Speaker 1: he so passionately longed for, he is very anxious lest
• 1:05:57
  Speaker 1: he should lose it. There is pain in o earning money.
• 1:06:01
  Speaker 1: There is more pain in taking care of it. There
• 1:06:04
  Speaker 1: is still more pain if the money gets decreased and
• 1:06:08
  Speaker 1: when it is lost. Just imagine for a moment the
• 1:06:10
  Speaker 1: magni inner gastric firehood of the climax and the intensity
• 1:06:14
  Speaker 1: of pain it gives. A man therefore, renounce money and
• 1:06:18
  Speaker 1: rest in peace in the blissful self. In the presence
• 1:06:21
  Speaker 1: of light, you cannot have darkness. In the presence of
• 1:06:25
  Speaker 1: sensual pleasures, atmic bliss cannot exist. Worldlings want both sensual
• 1:06:31
  Speaker 1: pleasures and atma bliss in one and the same cup,
• 1:06:34
  Speaker 1: and one and the same time. This is an absolute impossibility.
• 1:06:39
  Speaker 1: They do not want to renounce sensual pleasures. They do
• 1:06:43
  Speaker 1: not want to develop real veragia detachment in their hearts
• 1:06:46
  Speaker 1: of hearts, they simply talk a lot. Though a man
• 1:06:50
  Speaker 1: knows he might die at any moment, still he thinks
• 1:06:53
  Speaker 1: he would live forever. To get oneself entangled in the
• 1:06:57
  Speaker 1: meshes of maya till death is simply foolish. He who
• 1:07:01
  Speaker 1: is attached to wife, wealth, and children will not derive
• 1:07:04
  Speaker 1: even an iota of benefit in the spiritual path. A
• 1:07:08
  Speaker 1: bachelor who is full of passion from head to foot
• 1:07:10
  Speaker 1: imagines that he is miserable because he has no wife.
• 1:07:14
  Speaker 1: A householder who is tired and exhausted of worldly life
• 1:07:18
  Speaker 1: thinks wife and children are a mighty hindrance in his
• 1:07:20
  Speaker 1: spiritual march. Desire for name and fame. One can renounce wife, son,
• 1:07:27
  Speaker 1: property and all else, but it is very difficult and
• 1:07:30
  Speaker 1: rare to renounce name and fame. Pratishta is established name
• 1:07:35
  Speaker 1: and fame. This is a great obstacle in God realization.
• 1:07:40
  Speaker 1: This brings downfall in the end. This does not allow
• 1:07:44
  Speaker 1: the aspirin to march forward in the spiritual path. He
• 1:07:48
  Speaker 1: becomes a slave of respect and honor. As soon as
• 1:07:51
  Speaker 1: he gets some purity in ethical progress, ignorant people rock
• 1:07:54
  Speaker 1: to him and begin to pay homage in salutation. He
• 1:07:58
  Speaker 1: gets puffed up with pride. He thinks he is a
• 1:08:01
  Speaker 1: great Mahatma. He becomes eventually a slave of his admirers.
• 1:08:07
  Speaker 1: He cannot notice his slow downfall. The moment he mixes
• 1:08:11
  Speaker 1: up freely with householders, he loses what little he had
• 1:08:14
  Speaker 1: gained during the eight or ten years of his intense
• 1:08:17
  Speaker 1: sodna practice. He cannot influence the public. Now, his admirers
• 1:08:23
  Speaker 1: also leave him because they do not find any real
• 1:08:25
  Speaker 1: solace or spiritual influence in his company. People imagine that
• 1:08:30
  Speaker 1: the Mahatma has got city spiritual powers and that they
• 1:08:33
  Speaker 1: can get children through his grace. Plenty of wealth and
• 1:08:36
  Speaker 1: Himalayan herbs for the rooting out of diseases and the
• 1:08:38
  Speaker 1: building up of radiant and healthy bodies. They always approach
• 1:08:43
  Speaker 1: a sawdu holy person with some selfish, ulterior motive or other.
• 1:08:48
  Speaker 1: The aspirant, through bad association loses his verajaia detachment and
• 1:08:52
  Speaker 1: vivica discrimination, attachment and desire crop up in his mind. Therefore,
• 1:08:58
  Speaker 1: you should hide yourself always. Nobody should know what sort
• 1:09:02
  Speaker 1: of Sodna practice you are doing. You should never attempt
• 1:09:05
  Speaker 1: to exhibit your psychic powers of cities. You should be
• 1:09:09
  Speaker 1: very humble. You should pass for quite an ordinary man.
• 1:09:14
  Speaker 1: You should not accept rich presents from householders. You will
• 1:09:18
  Speaker 1: be affected by the bad thoughts of those who offer presents.
• 1:09:22
  Speaker 1: You should never think that you are superior to this
• 1:09:24
  Speaker 1: man or that man. You should not treat others with contempt.
• 1:09:29
  Speaker 1: You should always treat others with great respect and profound consideration.
• 1:09:34
  Speaker 1: Then only respect will come by itself. You should treat respect, honor, name,
• 1:09:39
  Speaker 1: and fame as dung and poison, and where disrespect and
• 1:09:42
  Speaker 1: dishonor as gold necklace. Then only you will reach the
• 1:09:46
  Speaker 1: goal in safety. Why this trouble building of oshrams and
• 1:09:51
  Speaker 1: making disciples bring about the downfall of aspirants? Then are
• 1:09:56
  Speaker 1: all stumbling blocks in the path of God realization. The
• 1:10:00
  Speaker 1: aspirant becomes another sort of householder. He develops institutional egoism.
• 1:10:06
  Speaker 1: He gets attached to his ashram and disciples. He has
• 1:10:10
  Speaker 1: now the same cares, worries and anxieties for running the
• 1:10:13
  Speaker 1: ashram and the monthly magazine and feeding his disciples. He
• 1:10:17
  Speaker 1: develops slave mentality. Thoughts of ashram revolve in his mind
• 1:10:22
  Speaker 1: when he is in a dying condition. Some ashrams are
• 1:10:25
  Speaker 1: nicely managed by the spiritual heads of the respective institutions
• 1:10:29
  Speaker 1: while they are alive. When they pass away, the disciples,
• 1:10:33
  Speaker 1: who are petty minded fight amongst themselves in open courts.
• 1:10:37
  Speaker 1: You can see so many cases going on. The ashram
• 1:10:41
  Speaker 1: becomes a fighting center. Ashram owners have to flatter the
• 1:10:45
  Speaker 1: donors and appeal for funds very often. How can thought
• 1:10:49
  Speaker 1: of God remain in his mind when one has his
• 1:10:51
  Speaker 1: mind fixed on accumulation of wealth and development of his ashram.
• 1:10:55
  Speaker 1: Those who have started ashram's already may now say, we
• 1:10:59
  Speaker 1: are doing good to the people in various ways. We
• 1:11:02
  Speaker 1: are having religious classes daily, we feed poor people, we
• 1:11:07
  Speaker 1: are training religious students. It is quite true that an
• 1:11:11
  Speaker 1: ashram run by a selfless dynamic yogi or a realized
• 1:11:15
  Speaker 1: soul or a javanmukta is a dynamic center of spirituality.
• 1:11:19
  Speaker 1: It is spiritual uplift of so many thousands of people.
• 1:11:23
  Speaker 1: Such centers are needed in all parts of the world.
• 1:11:27
  Speaker 1: Such ashrams can do immense spiritual good to the country.
• 1:11:31
  Speaker 1: But such ideal ashrams with ideal spiritual heads to run
• 1:11:34
  Speaker 1: them are very very rare. Nowadays, money is collected in
• 1:11:39
  Speaker 1: a variety of ways. Some portion is spent for useful purposes.
• 1:11:44
  Speaker 1: The rest goes to the comforts and conveniences of the
• 1:11:47
  Speaker 1: founders of the ashram and their beloved disciples. The founders
• 1:11:51
  Speaker 1: of the ashram, in course of time, become unconsciously slave
• 1:11:54
  Speaker 1: of worship and puja. Worship maya illusion works in a
• 1:11:58
  Speaker 1: variety of ways. They are quite eager that people should
• 1:12:02
  Speaker 1: drink their sacred water. How can a man who has
• 1:12:05
  Speaker 1: the mental attitude that he should be worshiped as an
• 1:12:08
  Speaker 1: aveterra serve the public workers are petty minded. They fight
• 1:12:13
  Speaker 1: amongst themselves even for trifling things, and disturb the peaceful
• 1:12:17
  Speaker 1: atmosphere of the ashram, Where then is peace in the ashram?
• 1:12:22
  Speaker 1: How can outsiders who visit the ashram to get sandy peace,
• 1:12:25
  Speaker 1: enjoy sandy peace there. The founders of the ashram should
• 1:12:29
  Speaker 1: live on daily bikshaw alms from outside. They should lead
• 1:12:33
  Speaker 1: an ideal life of absolute self sacrifice, a life of
• 1:12:36
  Speaker 1: ideal simplicity, like the late Baba Kalakambawala of Rishikesh, who
• 1:12:41
  Speaker 1: carried water pot on his head for the ashram and
• 1:12:43
  Speaker 1: himself lived on bikshaw alms from outside. Such people alone
• 1:12:48
  Speaker 1: can do real good to the people. Founders of ashrams
• 1:12:51
  Speaker 1: should never appeal for funds. It brings great discredit to
• 1:12:55
  Speaker 1: the order of Senyaser renuncation itself. It is another way
• 1:13:00
  Speaker 1: of respectable begging. The habit of begging destroys the subtle,
• 1:13:04
  Speaker 1: sensitive nature of the intellect, and those who appeal for
• 1:13:07
  Speaker 1: funds frequently do not know what they are doing. It
• 1:13:10
  Speaker 1: is very difficult to get good workers for the ashram.
• 1:13:14
  Speaker 1: Then why do you bother about building ashrams when you
• 1:13:16
  Speaker 1: have neither money, nor workers nor dynamic spiritual force. Keep quiet,
• 1:13:22
  Speaker 1: do meditation and evolve yourself quietly, mind your own business.
• 1:13:28
  Speaker 1: Reform yourself first. How can you help others when you
• 1:13:32
  Speaker 1: are yourself groping in darkness? When you are yourself blind?
• 1:13:36
  Speaker 1: How can a blind man lead a blind man, both
• 1:13:39
  Speaker 1: will fall into a deep abyss and break their legs. Generally,
• 1:13:43
  Speaker 1: an aspirant is very enthusiastic about his Sodna's spiritual practice.
• 1:13:48
  Speaker 1: In the beginning, he is full of zeal. He takes
• 1:13:52
  Speaker 1: a great deal of interest. He expects to get some
• 1:13:55
  Speaker 1: good results soon. When he does not get these results
• 1:13:59
  Speaker 1: within the expect time, begets discouraged. He loses his interest
• 1:14:03
  Speaker 1: and slackens his efforts. He gives up his Sodna's spiritual
• 1:14:08
  Speaker 1: practice entirely. He loses faith in the efficacy of sodna
• 1:14:12
  Speaker 1: practice itself. Worry and anxiety. Man always thirsts for possession
• 1:14:18
  Speaker 1: of objects, wife, and cattle. This surely makes him selfish.
• 1:14:24
  Speaker 1: Selfishness causes attachment. Wherever there is attachment, there are a
• 1:14:29
  Speaker 1: ham to ego and mamita affection. The whole misery starts here.
• 1:14:35
  Speaker 1: The whole maya chakra illusionary cycle of existence begins to
• 1:14:39
  Speaker 1: revolve from now man becomes a slave. Now strong iron
• 1:14:44
  Speaker 1: chains are fastened to his hands, legs and knees. He
• 1:14:48
  Speaker 1: is entangled like the spider or the silkworm. This is
• 1:14:52
  Speaker 1: his own self created web for his own destruction. Sit
• 1:14:56
  Speaker 1: for a moment alone in a quiet room. Inquire, cogitate, investigate.
• 1:15:04
  Speaker 1: Happiness is a mental state. It does not depend upon
• 1:15:08
  Speaker 1: money or possessions. You actually see very rich people are
• 1:15:12
  Speaker 1: very miserable, while a poor clerk is very happy, and
• 1:15:15
  Speaker 1: a sawdo wise with a loincloth only dancing in divine ecstasy.
• 1:15:20
  Speaker 1: Enjoyment cannot bring satisfaction of desire. On the contrary, it
• 1:15:25
  Speaker 1: aggravates and intensifies desires and makes the mind more restless
• 1:15:29
  Speaker 1: through sense hankering or thrishna craving, just as the pouring
• 1:15:32
  Speaker 1: of ghee or oil aggravates fire. The fewer the wants,
• 1:15:36
  Speaker 1: the greater the happiness. Milk gives pleasure to some and
• 1:15:40
  Speaker 1: pain to some others. The fourth cup of milk brings
• 1:15:44
  Speaker 1: wretching or nausea. It does not give pleasure during fever. Therefore,
• 1:15:49
  Speaker 1: pleasure is not in the objects, but it is in
• 1:15:51
  Speaker 1: the imagination or inclination of the mind. Mango is not sweet,
• 1:15:56
  Speaker 1: but the imagination is sweet. Woman is not beautiful, but
• 1:16:00
  Speaker 1: the imagination is beautiful. An ugly woman appears very beautiful
• 1:16:05
  Speaker 1: to her husband because his imagination is beautiful. There is
• 1:16:09
  Speaker 1: a grain of pleasure in objects, but the pain that
• 1:16:12
  Speaker 1: mixed with it is of the size of a mountain.
• 1:16:15
  Speaker 1: Sensual pleasure is tantalizing. There is enchantment so long as
• 1:16:20
  Speaker 1: man does not possess the objects. He exerts hard. His
• 1:16:25
  Speaker 1: mind is filled with anxieties. He is under despondency because
• 1:16:29
  Speaker 1: he doubts if he would get the desired object. The
• 1:16:33
  Speaker 1: moment he is in possession of the object, the charm vanishes.
• 1:16:37
  Speaker 1: He finds that he is in entanglement. The bachelor thinks
• 1:16:41
  Speaker 1: of his marriage day and night. He thinks he is
• 1:16:44
  Speaker 1: in imprisonment. After the marriage is over, he is not
• 1:16:47
  Speaker 1: able to satisfy the extravagant wants of his wife. He
• 1:16:51
  Speaker 1: wants to run away from the house to forests. The
• 1:16:55
  Speaker 1: rich but the childless man thinks he will be more
• 1:16:57
  Speaker 1: happy by getting a son. He worries himself day and
• 1:17:00
  Speaker 1: night to get a son, those on pilgrimage to Rameshvarum
• 1:17:03
  Speaker 1: and Cossi, and performs various religious ceremonies. But when he
• 1:17:07
  Speaker 1: gets a child, he feels miserable. The child suffers from
• 1:17:12
  Speaker 1: epileptic fits and his money is given away to doctors.
• 1:17:16
  Speaker 1: Even then there is no cure. This is meaic illusionary jugglery.
• 1:17:21
  Speaker 1: The whole world is fraught with temptation. When you cannot
• 1:17:25
  Speaker 1: get the objects, you feel miserable. The man who is
• 1:17:29
  Speaker 1: addicted to taking tea, who is in the habit of
• 1:17:31
  Speaker 1: taking fruits and milk after meals, feels very miserable when
• 1:17:35
  Speaker 1: he cannot get tea or fruits and milk in a
• 1:17:38
  Speaker 1: certain place. He scolds his wife and servants without rhyme
• 1:17:42
  Speaker 1: or reason out of sheer irritability. When the wife dies,
• 1:17:46
  Speaker 1: the husband is drowned in sorrow, not because of the
• 1:17:49
  Speaker 1: loss of his loving partner in life, but because he
• 1:17:51
  Speaker 1: cannot get sexual pleasure. Now the cause of pain is pleasure.
• 1:17:57
  Speaker 1: The cause of death is love. For sensual life. Give
• 1:18:01
  Speaker 1: up all sensual pleasures if you do not want pain,
• 1:18:04
  Speaker 1: give up sensual life if you do not want death.
• 1:18:08
  Speaker 1: To wear spectacles at the age of ten. To wear ringwatch,
• 1:18:12
  Speaker 1: to buy a car by borrowing money. To wear fashionable
• 1:18:15
  Speaker 1: dinner uniform in elwood hat, health boots, to have a
• 1:18:18
  Speaker 1: French crop or bobbed hair. To smoke three castle cigarettes
• 1:18:22
  Speaker 1: or Navy cut or Manila cigars. To constrict the neck
• 1:18:25
  Speaker 1: with stiff collars. To walk along the beach with their
• 1:18:28
  Speaker 1: wives in clasped hands, to have newspaper in their pocket,
• 1:18:31
  Speaker 1: to have a trimmed or kaiser mustache at the middle
• 1:18:34
  Speaker 1: of the upper lip, to take meat and drink brandy too,
• 1:18:37
  Speaker 1: play bridge, to gamble, to dance in ball rooms, to
• 1:18:41
  Speaker 1: borrow money, to go to talkies, and in short, to
• 1:18:44
  Speaker 1: lead a life of dissipation. This is modern civilization. Fashion
• 1:18:49
  Speaker 1: and style have made you a beggar of beggars. Raga
• 1:18:52
  Speaker 1: and vesha the two currents of the mind, raga and vesha.
• 1:18:57
  Speaker 1: Raga attachment to pleasure usha aversion to pain really constitute
• 1:19:02
  Speaker 1: world or some sorrow the cycle of birth, death and
• 1:19:06
  Speaker 1: rebirth driven by karma. The mind gets intensely attached to
• 1:19:10
  Speaker 1: pleasant objects through attraction because it derives pleasure. Wherever there
• 1:19:15
  Speaker 1: is sensation of pleasure, the mind gets glued, as it were,
• 1:19:18
  Speaker 1: to the object that gives pleasure. This is what is
• 1:19:22
  Speaker 1: called attachment. This only brings bondage and pain. When either
• 1:19:27
  Speaker 1: object is withdrawn or perishes, the mind gets unspeakable pain.
• 1:19:32
  Speaker 1: Attraction is the root cause of human sufferings. The mind
• 1:19:36
  Speaker 1: runs from those objects which give pain. Hatred arises in
• 1:19:40
  Speaker 1: the mind. For instance, nobody likes a cobra, a tiger,
• 1:19:45
  Speaker 1: or even a scorpion. Attraction and pleasure, repulsion and pain coexist.
• 1:19:51
  Speaker 1: A worldly man is a slave of these two mighty
• 1:19:54
  Speaker 1: and devastating currents. He is tossed about hither and thither
• 1:19:58
  Speaker 1: like a piece of straw. He smiles when he gets pleasures,
• 1:20:02
  Speaker 1: he weeps when he gets pain. He clings to pleasant objects,
• 1:20:06
  Speaker 1: he runs away from objects that cause pain. The desire
• 1:20:10
  Speaker 1: for sensual enjoyment is deep rooted or ingrained in the
• 1:20:13
  Speaker 1: minds of all. The passionate mind is so framed that
• 1:20:17
  Speaker 1: it cannot remain even for a single moment without thoughts
• 1:20:20
  Speaker 1: of enjoyment of some kind or another. People invent various
• 1:20:24
  Speaker 1: sorts of subtle enjoyments. Modern science has made marvelous contribution
• 1:20:29
  Speaker 1: towards bringing forth refined ways of enjoyment. Modern civilization is
• 1:20:34
  Speaker 1: only another name for sensual enjoyment. Hotels, cinemas, aeroplanes, radios
• 1:20:40
  Speaker 1: intensify sensual enjoyments. Man invents new dishes, new syrups, new
• 1:20:46
  Speaker 1: drinks to satisfy his palate. Fashion in dress is making
• 1:20:51
  Speaker 1: vast strides year by year. So is the case with
• 1:20:54
  Speaker 1: hair dressing. Even the man treading the path of truth
• 1:20:58
  Speaker 1: wishes to find out lasting an intense sensual enjoyment by
• 1:21:01
  Speaker 1: means of his yogic practices. He wants to move about
• 1:21:05
  Speaker 1: in celestial cars. He wants to taste the nectar of
• 1:21:09
  Speaker 1: immortality underneath the kopa rickshaw, side by side with Indra
• 1:21:12
  Speaker 1: and other gods. He wants to hear celestial nymphs and
• 1:21:16
  Speaker 1: gondar singing and dancing. These are all subtle temptations. The
• 1:21:22
  Speaker 1: sincere aspirant will resolutely turn his back to all these
• 1:21:25
  Speaker 1: sorts of refined, subtle, intense enjoyment herein and hereafter. He
• 1:21:30
  Speaker 1: will treat them all as vomited matter, as awful, or
• 1:21:33
  Speaker 1: as the urine of a donkey, or as poison. This
• 1:21:37
  Speaker 1: world is full of difficulties and troubles. No one, save
• 1:21:41
  Speaker 1: a yogi or a Bakhta or a Jnani, is free
• 1:21:43
  Speaker 1: from these worldly miseries and anxieties. Go wherever you like,
• 1:21:49
  Speaker 1: It is all the same. Kamala and Krishna had no children.
• 1:21:54
  Speaker 1: They were building castles in the air. One night, when
• 1:21:57
  Speaker 1: they were sleeping on a raised bedstead, Kamala asked Krishna,
• 1:22:01
  Speaker 1: how will you manage for the sleeping place of our
• 1:22:03
  Speaker 1: son if I get a child? Krishna replied, I will
• 1:22:07
  Speaker 1: make room in this very wooden cot itself, so saying,
• 1:22:11
  Speaker 1: he moved some inches away from his wife. She again asked,
• 1:22:15
  Speaker 1: what will you do if I beget a second son.
• 1:22:19
  Speaker 1: Krishna answered, I will again make room in this very
• 1:22:22
  Speaker 1: cot itself, so saying he actually moved a few inches
• 1:22:26
  Speaker 1: further to the edge of the cot. Kamala again asked,
• 1:22:30
  Speaker 1: my dear husband, what will you do if I beget
• 1:22:32
  Speaker 1: a third son. The husband said, I will give him
• 1:22:36
  Speaker 1: room in this very cot. While moving to the extreme
• 1:22:39
  Speaker 1: end of kot, he tumbled down and fractured his left leg.
• 1:22:43
  Speaker 1: Krishna's neighbor came and asked him, what is the matter
• 1:22:46
  Speaker 1: with your legs? Krishna said, I broke my leg on
• 1:22:50
  Speaker 1: account of my false sons. Such is the case with
• 1:22:53
  Speaker 1: the people of the world. Also they suffer on account
• 1:22:57
  Speaker 1: of mitya abhimana, false egoism and mithias ambanda false relationship. Body.
• 1:23:04
  Speaker 1: Woman is the source of constant vexation and greatest bondage.
• 1:23:09
  Speaker 1: The figure or form of woman is nothing but a
• 1:23:12
  Speaker 1: network of bones coated with fat and flesh. This observation
• 1:23:16
  Speaker 1: also applies to man. Woman is the source of all
• 1:23:20
  Speaker 1: misery She is an embodiment of passion. She sucks your vitality.
• 1:23:26
  Speaker 1: You do many vicious actions just to please her. You
• 1:23:30
  Speaker 1: have to reap the fruits of these actions and suffer.
• 1:23:33
  Speaker 1: What happiness is there to be derived from the string
• 1:23:36
  Speaker 1: tossed puppets of female bodies? Where is the beauty in
• 1:23:40
  Speaker 1: a female? Do vicara the contemplation to discover one's true
• 1:23:44
  Speaker 1: self and analyze will any viviki a discerning person who
• 1:23:49
  Speaker 1: distinguishes between real and unreal. Think of this illusory figure.
• 1:23:54
  Speaker 1: The beauty you see in the form of a woman
• 1:23:56
  Speaker 1: is the emanation from the atman within. Look at the
• 1:24:00
  Speaker 1: condition of the eyes, face, and body of a woman
• 1:24:02
  Speaker 1: after an attack of seven days illness? Where has the
• 1:24:06
  Speaker 1: beauty gone? Look at the wrinkled face of an old woman.
• 1:24:10
  Speaker 1: Analyze the parts of a woman, realize their illusory nature,
• 1:24:14
  Speaker 1: and abandon these totally. If you begin to analyze this
• 1:24:18
  Speaker 1: body into flesh, blood, bone, sweat, et cetera, the attraction
• 1:24:23
  Speaker 1: towards woman will perish in a short time. Love and
• 1:24:26
  Speaker 1: attachment to a woman destroy boody wisdom, mook these spiritual
• 1:24:30
  Speaker 1: freedom and virtuous deeds, and cause contraction of heart. If
• 1:24:34
  Speaker 1: lust for woman which is the source of all enjoyment, ceases,
• 1:24:37
  Speaker 1: then all worldly bondage, which has its root or substratum
• 1:24:41
  Speaker 1: in the mind, will automatically cease. Even the most virulent
• 1:24:44
  Speaker 1: poison is no poison at all when compared to sensual objects.
• 1:24:49
  Speaker 1: The former defile one body only, whereas the latter adulterates
• 1:24:53
  Speaker 1: many bodies in successive births. This body is certainly not
• 1:24:57
  Speaker 1: meant for the satisfaction of petty ends. It is for
• 1:25:01
  Speaker 1: rigorous penance here in infinite happiness hereafter. It is an
• 1:25:05
  Speaker 1: instrument for achieving the goal of human life, i e.
• 1:25:08
  Speaker 1: The attainment of brahmach Nana, the knowledge of the ultimate reality.
• 1:25:13
  Speaker 1: It serves the purpose of a boat to cross this
• 1:25:15
  Speaker 1: ocean of some sorrow cycle of birth, death and rebirth
• 1:25:18
  Speaker 1: to the other side. This body is the source of
• 1:25:22
  Speaker 1: infinite miseries. It is full of impurities. It brings disrespect, censure, pain,
• 1:25:29
  Speaker 1: et cetera. It passes away without a moment's notice. It
• 1:25:34
  Speaker 1: is subject to disease decay in old age. Therefore, think
• 1:25:38
  Speaker 1: of Atma self, which is eternal, pure and all pervading.
• 1:25:43
  Speaker 1: The physical body appears only in the present, a thing
• 1:25:47
  Speaker 1: that has neither past nor future must be considered as
• 1:25:50
  Speaker 1: non existent in the present. Also, if you think over
• 1:25:53
  Speaker 1: this matter more deeply with sid the boody pure intellect,
• 1:25:56
  Speaker 1: you will find complete non existence of the world. This body,
• 1:26:00
  Speaker 1: which is full of impurities, urine, fecal matter, pus, et cetera,
• 1:26:05
  Speaker 1: is perishable. It is like froth or bubble or mirage.
• 1:26:10
  Speaker 1: It is despised by your enemies. It remains like a
• 1:26:14
  Speaker 1: useless log of wood on the ground when the prana
• 1:26:16
  Speaker 1: life force departs from the body. It is the cause
• 1:26:20
  Speaker 1: of the pain and suffering. It is your real enemy.
• 1:26:24
  Speaker 1: You should treat this body with extreme contempt as done.
• 1:26:28
  Speaker 1: Why should you cling to it and worship it with scents,
• 1:26:31
  Speaker 1: powders and flowers. Do not be foolish and silly in
• 1:26:35
  Speaker 1: adorning it with fine silks and ornaments. It is dire, aged,
• 1:26:39
  Speaker 1: nana ignorance. Only nothing on this earth belongs to me.
• 1:26:44
  Speaker 1: This body even is not mine. This is true wisdom.
• 1:26:49
  Speaker 1: He is my son, she is my daughter, She is
• 1:26:53
  Speaker 1: my wife. That bundalow is mine. I am rich, I
• 1:26:59
  Speaker 1: am a ruler, I am a Brahmin priest, I am lean,
• 1:27:05
  Speaker 1: I am fat. This is foolishness of a superior order.
• 1:27:10
  Speaker 1: This physical body is the rightful property of fishes, jackaws
• 1:27:13
  Speaker 1: and vultures. How can you call this as yours? Application
• 1:27:18
  Speaker 1: of soap to the body, oil to the hair, powder
• 1:27:21
  Speaker 1: to the face, looking into the mirror thousand and one
• 1:27:24
  Speaker 1: times a day, wearing rings on the fingers, these and
• 1:27:27
  Speaker 1: many as these will intensify your attachment to the body. Therefore,
• 1:27:31
  Speaker 1: give up all these things ruthlessly. A big boil is
• 1:27:35
  Speaker 1: washed with lotion, then booric ointment is applied, then bandage
• 1:27:41
  Speaker 1: is put on. Even so, this nasty body is a
• 1:27:44
  Speaker 1: very big boil. It is washed daily, food is thrust
• 1:27:49
  Speaker 1: into it. This is the ointment. Cloth is worn, this
• 1:27:55
  Speaker 1: is the bandage. Sadu's ascetics treat this body as a
• 1:27:59
  Speaker 1: very big boil or wound with an uzing discharge. But
• 1:28:02
  Speaker 1: the body is worshiped by worldly minded persons on account
• 1:28:06
  Speaker 1: of delusion and infatuation. Wearing cloth is not for enhancing
• 1:28:10
  Speaker 1: the beauty of the body. This body is a dirty
• 1:28:14
  Speaker 1: leather bag filled with various sorts of impurities. Cloth is
• 1:28:18
  Speaker 1: meant to cover up this impure body. Wear simple clothing,
• 1:28:23
  Speaker 1: have sublime thinking, virtuous life in God or aughtman can
• 1:28:27
  Speaker 1: give you real beauty. The beauty of this body is
• 1:28:31
  Speaker 1: only superficial. The beauty of the skin is also superficial.
• 1:28:36
  Speaker 1: You can have undecaying, infinite beauty in God alone, O man,
• 1:28:42
  Speaker 1: are you not ashamed to call this filthy body as
• 1:28:45
  Speaker 1: I and to say this is mine? He is my son?
• 1:28:48
  Speaker 1: When everything is perishable, even jackaws, vultures and fishes say,
• 1:28:53
  Speaker 1: these bodies of human beings are ours? This world or
• 1:28:57
  Speaker 1: some sorrow is essenceless. Give up identification with this feeble,
• 1:29:02
  Speaker 1: perishable and impure body of five elements, whereof the bones
• 1:29:05
  Speaker 1: are the pillars, which is strung by the nerves, coated
• 1:29:08
  Speaker 1: over with flesh and blood, covered up by the skin,
• 1:29:11
  Speaker 1: is of bad odor, full of urine and feces, is
• 1:29:14
  Speaker 1: ever haunted by dotage and miseries, and is the seed
• 1:29:17
  Speaker 1: of all ills. This identification with the body is the
• 1:29:21
  Speaker 1: seed of arava hell. What is the difference between the
• 1:29:25
  Speaker 1: worms and men that rejoice in this ill smelling body?
• 1:29:28
  Speaker 1: Maya illusion? The great juggler prepares a skeleton, covers it
• 1:29:32
  Speaker 1: with flesh, and hides the various impurities with a shining skin, O,
• 1:29:37
  Speaker 1: deluded man, How long are you going to call this
• 1:29:41
  Speaker 1: body as yours? How long are you going to cling
• 1:29:44
  Speaker 1: to this perishable body. Give up this identification with the body,
• 1:29:48
  Speaker 1: and identify yourself with your real nature. The Sachinandu swarup
• 1:29:52
  Speaker 1: the nature of the self existence, consciousness, bliss when this
• 1:29:57
  Speaker 1: body is free from disease and decrepitude, when old age
• 1:30:01
  Speaker 1: is still far off, when the powers of the senses
• 1:30:03
  Speaker 1: are not affected. In life is not decaying, the man
• 1:30:06
  Speaker 1: of discrimination should exert for god realization. It is useless
• 1:30:11
  Speaker 1: to dig a well when the house is on fire. Woman.
• 1:30:15
  Speaker 1: Marriage is a curse and a life long imprisonment. It
• 1:30:19
  Speaker 1: is the greatest bondage. A bachelor who is full of
• 1:30:23
  Speaker 1: passion imagines that he is miserable because he has no wife.
• 1:30:27
  Speaker 1: The bachelor, who was once free is now tied to
• 1:30:30
  Speaker 1: the yoke of family, and his hands and feet are chained.
• 1:30:34
  Speaker 1: This is the experience of all married people. They weep
• 1:30:38
  Speaker 1: after marriage. More beggars are brought forth into this world
• 1:30:42
  Speaker 1: through lust. He who has understood the magne inner gastric
• 1:30:46
  Speaker 1: firehod of human sufferings will not dare to bring forth
• 1:30:48
  Speaker 1: a child woman. Wherever woman is represented from the viewpoint
• 1:30:53
  Speaker 1: of man with a view to induce veragia detachment in him,
• 1:30:57
  Speaker 1: the reader will do well to remember that a similar
• 1:30:59
  Speaker 1: repas presentation of man from the viewpoint of woman is
• 1:31:02
  Speaker 1: implied therein is the source of constant vexation and sorrow,
• 1:31:06
  Speaker 1: and is the greatest bondage. One cannot sacrifice a noble
• 1:31:10
  Speaker 1: and sublime ideal self realization for the sake of pleasing
• 1:31:14
  Speaker 1: a bewitching woman. Wife is only a luxury, It is
• 1:31:19
  Speaker 1: not an absolute necessity. Every householder weeps after marriage. He says,
• 1:31:25
  Speaker 1: my son is ailing from typhoid. My second daughter is
• 1:31:29
  Speaker 1: to be married. I have debts to clear. My wife
• 1:31:34
  Speaker 1: is worrying me to purchase for her a gold necklace.
• 1:31:37
  Speaker 1: My eldest son in law died recently. Indeed, such miseries
• 1:31:42
  Speaker 1: are not uncommon to all. Wife is a sharp knife
• 1:31:46
  Speaker 1: to cut the life of the husband, and vice versa.
• 1:31:49
  Speaker 1: Ansuya the virtuous, devoted wife and Savitri the unwavering devotion
• 1:31:55
  Speaker 1: are very very rare. If the gold necklace and bannar's
• 1:31:59
  Speaker 1: silk sorrees are not supplied at the proper time, the
• 1:32:02
  Speaker 1: wife frowns at the husband. The husband cannot get his
• 1:32:06
  Speaker 1: food at the proper time. The wife lies down in
• 1:32:09
  Speaker 1: the bed under pretext of acute abdominal colic. You can
• 1:32:13
  Speaker 1: see for yourself this piteous spectacle in your own house
• 1:32:17
  Speaker 1: or in the house of your friend, and in daily experience. Indeed,
• 1:32:21
  Speaker 1: I need not tell you much. Therefore, be wedded to
• 1:32:25
  Speaker 1: Sante calmness and have veragia detachment the worthy son and
• 1:32:28
  Speaker 1: Vivika discrimination the magnanimous daughter. Eat the delicious fruit of
• 1:32:33
  Speaker 1: atmachnanat self realization, which can make you immortal. When your
• 1:32:38
  Speaker 1: wife is young and beautiful, you admire her curly hair,
• 1:32:41
  Speaker 1: rosy cheeks, fine nose, shining skin, and silvery teeth. When
• 1:32:47
  Speaker 1: she loses her beauty on account of some chronic incurable malady,
• 1:32:50
  Speaker 1: you have no attraction for her. You marry a second wife.
• 1:32:55
  Speaker 1: Have you loved your first wife with Atma bab self awareness?
• 1:32:59
  Speaker 1: Have you a comprehend of understanding that the self in
• 1:33:01
  Speaker 1: you and in your wife is the same. Your love
• 1:33:04
  Speaker 1: for her would have been pure, unselfish, lasting, undecaying and unchanging,
• 1:33:09
  Speaker 1: Just as you love old sugar, candy or old rice.
• 1:33:12
  Speaker 1: The more so Also, you would love your wife more
• 1:33:15
  Speaker 1: and more even when she becomes old, as you have
• 1:33:17
  Speaker 1: awareness of the self at mabav through janana realization. Janana
• 1:33:22
  Speaker 1: realization will only intensify unconditional love prem and make it lasting.
• 1:33:28
  Speaker 1: He who is attached to his wife, children, and wealth
• 1:33:32
  Speaker 1: will not derive even an iota of benefit in the
• 1:33:34
  Speaker 1: spiritual path. By indiscriminate clinging to wife, children, house, wealth,
• 1:33:40
  Speaker 1: and objects, you have forgotten your essential divine nature. Even
• 1:33:44
  Speaker 1: the old needles without eyes will not follow you when
• 1:33:47
  Speaker 1: you die. Only your actions, good and bad will follow you,
• 1:33:53
  Speaker 1: and God will judge you according to your motives and deeds.
• 1:33:57
  Speaker 1: A passionate bachelor is ever thinking, when can I live
• 1:34:00
  Speaker 1: with my young wife? A dispassionate householder in whom the
• 1:34:03
  Speaker 1: vica discrimination between real and unreal has dawned, is ever thinking?
• 1:34:08
  Speaker 1: When can I disentangle myself from the clutches of my
• 1:34:10
  Speaker 1: wife and retire into the forests for contemplation on atmaself.
• 1:34:15
  Speaker 1: The mind alone is the cause of bondage and freedom.
• 1:34:19
  Speaker 1: Kill this mind and rest in the atman self. You
• 1:34:22
  Speaker 1: have become the sporting lap dog of the caprice of woman.
• 1:34:26
  Speaker 1: You have become a slave of countless desires, emotions and passions.
• 1:34:31
  Speaker 1: When are you going to rise up from this miserable state?
• 1:34:35
  Speaker 1: In the Yoga Vasishtha, you will find those persons in
• 1:34:38
  Speaker 1: spite of the knowledge of the non existence of happiness,
• 1:34:41
  Speaker 1: both in the past and the present. In the baneful
• 1:34:43
  Speaker 1: objects of the world, do yet entangle themselves in them,
• 1:34:46
  Speaker 1: with their thoughts clinging to them, deserve the appellation of
• 1:34:49
  Speaker 1: an ass if not a worse one. Human love is
• 1:34:53
  Speaker 1: all hollow. It is mere animal attraction. It is passion only.
• 1:34:59
  Speaker 1: It is carnal love. It is selfish love, It is
• 1:35:04
  Speaker 1: ever changing. It is all hypocrisy and sheer show. The
• 1:35:09
  Speaker 1: wife does not care for her husband if he happens
• 1:35:11
  Speaker 1: to be on the role of unemployment. The husband dislikes
• 1:35:15
  Speaker 1: his wife when she loses her beauty on account of
• 1:35:18
  Speaker 1: some chronic disease. Dear man, you can find real, lasting
• 1:35:23
  Speaker 1: love in God and God alone. His love knows no change.
• 1:35:28
  Speaker 1: Remembrance or image of a woman disturbs the mind. Lust
• 1:35:32
  Speaker 1: is very powerful. It carries a flowery bough equipped with
• 1:35:36
  Speaker 1: five soft arrows viz. Fascination, stupefaction, maddening, emaciation and inflaming vivika,
• 1:35:44
  Speaker 1: discrimination between real and unreal Vicara. Devotion and contemplation to
• 1:35:49
  Speaker 1: understand truth will eradicate this dire malady. If lust is conquered, anger, greed,
• 1:35:56
  Speaker 1: et cetera, which are all auxiliary weapons, will become ineffective.
• 1:36:00
  Speaker 1: Love's principal weapon is woman. If this is destroyed, its
• 1:36:05
  Speaker 1: followers or retinue can be quite easily conquered. If the
• 1:36:09
  Speaker 1: commander is killed, then it becomes easy to conquer the soldiers.
• 1:36:13
  Speaker 1: Conquer passion first. It will then be easy to subdue anger,
• 1:36:18
  Speaker 1: who is only one of his followers. When a tiger
• 1:36:21
  Speaker 1: has once tasted human blood, it always runs after human beings.
• 1:36:26
  Speaker 1: It becomes a man eater. Even so, when the mind
• 1:36:30
  Speaker 1: has once tasted the sexual pleasure, it always runs after
• 1:36:33
  Speaker 1: that pleasure. It is through constant vicaric contemplation to understand
• 1:36:37
  Speaker 1: truth and bram awareness that the mind has to be
• 1:36:40
  Speaker 1: weaned out from lustful thoughts and tendencies. Make the mind understand,
• 1:36:45
  Speaker 1: by repeated autosuggestions in hammering that sexual pleasure is false, worthless, illusory,
• 1:36:50
  Speaker 1: and full of pains. Place before the mind. The advantages
• 1:36:54
  Speaker 1: of a life in the Ottoman bliss, power and knowledge
• 1:36:58
  Speaker 1: make it understand fully that the exalted eternal life is
• 1:37:01
  Speaker 1: in the immortal atmas self, not certainly in sensual pleasures.
• 1:37:06
  Speaker 1: When it hears constantly these suggestions, it will slowly leave
• 1:37:09
  Speaker 1: off its old habits. In the bag of ad Gida,
• 1:37:13
  Speaker 1: you will find humility, unpretentiousness, harmlessness, forgiveness, rectitude, service of
• 1:37:19
  Speaker 1: the teacher, purity, steadfastness, self control, dispassion towards the objects
• 1:37:24
  Speaker 1: of the senses. And also absence of egoism, insight into
• 1:37:28
  Speaker 1: the pain and evil of birth, death, old, age and sickness, unattachment,
• 1:37:33
  Speaker 1: absence of self identification with son, wife, or home, and
• 1:37:37
  Speaker 1: constant balance of mind in wished for and unwished for events,
• 1:37:41
  Speaker 1: unflinching devotion to me by yoga without other objects, resort
• 1:37:46
  Speaker 1: to sequestered places, absence of enjoyment in the company of men,
• 1:37:50
  Speaker 1: constancy in the wisdom of the self, understanding of the
• 1:37:53
  Speaker 1: object of essential wisdom that is declared to be the wisdom.
• 1:37:56
  Speaker 1: All against it is ignorance, demoniacal wo men know neither
• 1:38:00
  Speaker 1: right energy, nor right abstinence, nor purity, nor even propriety
• 1:38:05
  Speaker 1: nor truth is in them. The whole universe is without truth,
• 1:38:10
  Speaker 1: without basis, they say, without a God brought about by
• 1:38:13
  Speaker 1: mutual union and caused by lust, and nothing else. Holding
• 1:38:18
  Speaker 1: this view, these ruined selves of small understanding of fierce
• 1:38:21
  Speaker 1: deeds come forth as enemies for the destruction of the world,
• 1:38:25
  Speaker 1: surrendering themselves to insatiable desires, possessed with vanity, conceit, and arrogance,
• 1:38:30
  Speaker 1: holding evil ideas through delusion, they engage in action with
• 1:38:33
  Speaker 1: impure resolves, giving themselves over to unmeasured thought whose end
• 1:38:38
  Speaker 1: is death, regarding the gratification of desires as the highest feeling.
• 1:38:43
  Speaker 1: Sure that this is all held in bondage by a
• 1:38:45
  Speaker 1: hundred ties of expectation. Given over to lust and anger,
• 1:38:49
  Speaker 1: they strive to obtain by unlawful means, hordes of wealth
• 1:38:52
  Speaker 1: for sensual enjoyments. In the Vishnipurana, it is said, if
• 1:38:57
  Speaker 1: the deluded fool loves the body a mere collection of flesh, blood, puss, feces, urine, muscles,
• 1:39:04
  Speaker 1: fat and bones, he will verily love hell itself to
• 1:39:08
  Speaker 1: him who is not disgusted with the nasty smell from
• 1:39:10
  Speaker 1: his own body? What other argument need be adduced for detachment?
• 1:39:15
  Speaker 1: Sage Basishtha says to Sri Rama, what is there of
• 1:39:18
  Speaker 1: an auspicious nature in the cage like automation of a woman,
• 1:39:21
  Speaker 1: a veritable doll of flesh joined with knots made of
• 1:39:24
  Speaker 1: muscles and bones. Scrutinize her eyes closely in sea. After
• 1:39:29
  Speaker 1: an analysis, If there is, after all anything charmingly beautiful
• 1:39:33
  Speaker 1: about the membraneous sheath's muscles, blood and tears composing them,
• 1:39:38
  Speaker 1: why then are you enamored of them? In vain her breast,
• 1:39:43
  Speaker 1: whereon the movements hither and thither of the pearl necklace
• 1:39:46
  Speaker 1: are comparable in point of elegance to the swift waters
• 1:39:50
  Speaker 1: of the Gonga rolling down the summits of Mount Meru.
• 1:39:53
  Speaker 1: The self same breast of a damsel is, however, voraciously
• 1:39:56
  Speaker 1: devoured when occasion arises by dogs on the cremation ground,
• 1:40:01
  Speaker 1: situated in some out of the waste spots, even like
• 1:40:03
  Speaker 1: a small ball of rice, wearing the soot like locks
• 1:40:07
  Speaker 1: of hair, and therefore best left untouched. Though attractive to
• 1:40:10
  Speaker 1: the eye, women who are the veriest flame of the
• 1:40:13
  Speaker 1: fire of sin, consume men like so much straw. It
• 1:40:17
  Speaker 1: is women who, though appearing all juicy and green, are
• 1:40:20
  Speaker 1: verily devoid of grace, and who, by their attractive looks,
• 1:40:24
  Speaker 1: allure men to their destruction and feed the fires of
• 1:40:26
  Speaker 1: hell raging on a far off region. They are verily
• 1:40:30
  Speaker 1: traps laid by the bird catch or cupid to catch
• 1:40:33
  Speaker 1: his bevy of birds viz. Unsophisticated men. Woman is the
• 1:40:38
  Speaker 1: treacherous bait attached to the line of impure latent desires
• 1:40:42
  Speaker 1: to catch men who are so to say, so many
• 1:40:45
  Speaker 1: fish in the pond of birth and death, wallowing in
• 1:40:48
  Speaker 1: the mire of the mind. Enough with woman, the treasure
• 1:40:51
  Speaker 1: chest wherein the serene gems of the deadliest sins are kept,
• 1:40:55
  Speaker 1: and the endless chain of torturing misery made up of
• 1:40:58
  Speaker 1: flesh here, blood and bones. In a third place, this
• 1:41:02
  Speaker 1: female form o Brahman, after all, disintegrates in a few days.
• 1:41:07
  Speaker 1: He feels the desire for intercourse. Who has a woman
• 1:41:10
  Speaker 1: about him? Where is the scope for such enjoyment? To
• 1:41:14
  Speaker 1: the womanless? Abandon her, and you abandon the whole world.
• 1:41:18
  Speaker 1: By abandoning the whole world, you find supreme bliss. Lust
• 1:41:23
  Speaker 1: is a potent force, very difficult to get rid of.
• 1:41:26
  Speaker 1: Hence I have to play such a mental picture before
• 1:41:29
  Speaker 1: the minds of the vast majority of persons. Really, women
• 1:41:33
  Speaker 1: should be adored as Mother Shakti. She is the creatress, generatrix,
• 1:41:38
  Speaker 1: and nourisher of the universe. She must be revered. In India,
• 1:41:44
  Speaker 1: religion is being preserved and maintained only through the devotional
• 1:41:47
  Speaker 1: element of women. Devotion is a fundamental characteristic of Hindu ladies,
• 1:41:53
  Speaker 1: hate lust, but not women. Where women are honored, where
• 1:41:58
  Speaker 1: the gods are pleased, but where they are are not honored,
• 1:42:01
  Speaker 1: no sacred rite is fruitful. Manas Meridi world, This is
• 1:42:06
  Speaker 1: a strange world. Indeed, this is a very big museum
• 1:42:10
  Speaker 1: or a wonderful show. The flowers and the Himalayan landscape,
• 1:42:14
  Speaker 1: the Niagara waterfalls and the blue seas, the sky and
• 1:42:18
  Speaker 1: the taj Mahal are all very beautiful and charming. But
• 1:42:22
  Speaker 1: the earthquakes, volcanic eruptions, lightnings, cyclones, and epidemics of influenza
• 1:42:27
  Speaker 1: and plague are frightfully awful and threatening. A beautiful wife
• 1:42:32
  Speaker 1: is very charming. She is very sweet when she is young,
• 1:42:36
  Speaker 1: when she smiles, when she puts on beautiful dress, when
• 1:42:39
  Speaker 1: she sings and plays on the piano or violin, when
• 1:42:43
  Speaker 1: she dances in the ballroom. But she is horrible to
• 1:42:46
  Speaker 1: look at when she loses her temper, when she quarrels
• 1:42:49
  Speaker 1: with her husband for not getting silk sorrees and gold necklace,
• 1:42:52
  Speaker 1: when she is suffering from acute abdominal colic or some
• 1:42:55
  Speaker 1: such disease, and when she becomes old. The spring is
• 1:42:59
  Speaker 1: very lovely. The trees are adorned with flowers and fruits.
• 1:43:04
  Speaker 1: The cool, gentle breeze is really exhilarating, But the summer
• 1:43:08
  Speaker 1: is scorching. The winter is bitingly cold. Man laughs when
• 1:43:13
  Speaker 1: he gets a sun, when he gets married, when he
• 1:43:15
  Speaker 1: gets some sudden fortune or increase in salary, but he
• 1:43:18
  Speaker 1: weeps when his wife dies, when he loses his money,
• 1:43:22
  Speaker 1: when he is thrown out of employment, or when he
• 1:43:24
  Speaker 1: suffers from some acute disease. Now tell me, friend, what
• 1:43:29
  Speaker 1: do you really find in this illusory world? Happiness or pain,
• 1:43:33
  Speaker 1: joy or sorrow? Have you now understood the illusory nature
• 1:43:37
  Speaker 1: of Maic creation? This world is a mere appearance mind,
• 1:43:42
  Speaker 1: and the senses are deceiving you every moment you have
• 1:43:46
  Speaker 1: mistaken pain for pleasure. There is not even an iota
• 1:43:50
  Speaker 1: of happiness in this sense universe. Abandon these selfish struggles
• 1:43:54
  Speaker 1: and schemes for amassing wealth. March directly to that wire
• 1:43:59
  Speaker 1: puller who is moving these toys of fleshy human bodies,
• 1:44:02
  Speaker 1: who is keeping up this big show, who is behind
• 1:44:04
  Speaker 1: this show? In him only you will find lasting happiness
• 1:44:08
  Speaker 1: and perennial joy. Merge in him by practicing daily meditation
• 1:44:13
  Speaker 1: and joppa meditative repetition of a mantra. This world is
• 1:44:17
  Speaker 1: as unreal as the shadow, bubble or froth. Why then
• 1:44:21
  Speaker 1: do you run after the toys of name and fame?
• 1:44:25
  Speaker 1: How uncertain is sensual life in this world? How transitory
• 1:44:29
  Speaker 1: and fleeting is sensual pleasure? Mark? How many thousands of
• 1:44:33
  Speaker 1: people were carried away in the recent Biharre and Queta
• 1:44:36
  Speaker 1: earthquakes refers to incidents occurred long ago before this book
• 1:44:41
  Speaker 1: was written. How many big palatial mansions were destroyed. This
• 1:44:45
  Speaker 1: is at hidavika tappa, the spiritual hardships caused by divine forces.
• 1:44:51
  Speaker 1: Yet people want to build bungalows in Simla and Masuri
• 1:44:54
  Speaker 1: and attain immortality there. How foolish these people are poor,
• 1:44:59
  Speaker 1: self diluted souls. Pitiable is their lot. They are earthworms
• 1:45:05
  Speaker 1: only as they revel in filth. I pray for them.
• 1:45:09
  Speaker 1: May God bestow on them vivika. Discrimination between real and unreal, veragia,
• 1:45:14
  Speaker 1: detachment and bacdy devotion and love for the divine reality.
• 1:45:19
  Speaker 1: Go wherever you may to go, margor Pehagen in Kashmir,
• 1:45:22
  Speaker 1: to Dardeling or Simla, to Vienna or Alps. It is
• 1:45:26
  Speaker 1: all the same. You will not find any real rest.
• 1:45:31
  Speaker 1: The charming scenery may suit the retina for a second
• 1:45:35
  Speaker 1: raga attachment dvesha aversion. Jealousy, passion, and greed are everywhere.
• 1:45:41
  Speaker 1: You will find the same earth, the same sky, the
• 1:45:44
  Speaker 1: same air, and the same water, And you carry with
• 1:45:48
  Speaker 1: you the same mind. Imagination and change of places have
• 1:45:52
  Speaker 1: deceived not a few, Oh Man, be contented. Live where
• 1:45:58
  Speaker 1: you may, but discipline in the mind and the senses.
• 1:46:02
  Speaker 1: Meditate on the inner self, anenteratma ceaselessly. Here you will
• 1:46:07
  Speaker 1: find the everlasting peace. Mind will stop deceiving you. Now.
• 1:46:12
  Speaker 1: To me, the whole world appears as a ball of fire.
• 1:46:16
  Speaker 1: To me, the whole world appears as a huge furnace
• 1:46:18
  Speaker 1: wherein all living creatures are being roasted. Will your son
• 1:46:22
  Speaker 1: or daughter, or friend or relative help you when you
• 1:46:25
  Speaker 1: are about to die? Have you got one sincere, unselfish friend?
• 1:46:29
  Speaker 1: In all this world all are selfish? There is no
• 1:46:34
  Speaker 1: pure love but that Lord, your real friend of friends,
• 1:46:38
  Speaker 1: father of fathers, who dwells in your heart, will never
• 1:46:41
  Speaker 1: forsake you, though you may forget him, adore him in silence,
• 1:46:46
  Speaker 1: That God of gods, that divinity of divinities, highest of
• 1:46:49
  Speaker 1: the Highest. May he bless you with his love, wisdom, power,
• 1:46:54
  Speaker 1: and peace. As everything is unreal in this world, treat
• 1:46:58
  Speaker 1: love and respect as poison. Be indifferent, be reserved and reticent.
• 1:47:05
  Speaker 1: Give up mixing with others. Live alone and enjoy the
• 1:47:09
  Speaker 1: atmic bliss in your heart. You don't want any company.
• 1:47:13
  Speaker 1: When you can live in the soul. You must show
• 1:47:16
  Speaker 1: extreme contempt towards worldly objects. Treat all earthly possessions and
• 1:47:21
  Speaker 1: sensuous enjoyments as dung, poison, dust, and straw. Turn the
• 1:47:26
  Speaker 1: mind away from them. Then only you will get schnana wisdom.
• 1:47:31
  Speaker 1: Give up clinging to this illusory life. Be fearless, take
• 1:47:36
  Speaker 1: refuge in verajaia detachment. All fears will melt away. Cling
• 1:47:42
  Speaker 1: to the feet of the Lord, cling to the indivisible, unseen, unknown,
• 1:47:47
  Speaker 1: unknowable otman or Brahmin of the Upanishads. By indiscriminate clinging
• 1:47:52
  Speaker 1: to wife, children, house, wealth, and objects, you have forgotten
• 1:47:56
  Speaker 1: all about your essential divine nature. Become an atheist. Wife, children,
• 1:48:03
  Speaker 1: and money have become your gods, whereas in reality they
• 1:48:06
  Speaker 1: are your enemies. If you develop keen veragia detachment, if
• 1:48:11
  Speaker 1: you subdue your senses and shun all enjoyments and pleasures
• 1:48:14
  Speaker 1: of this worthless world, mixed as they are with pain, sin, fear, craving, miseries, disease, old, age,
• 1:48:21
  Speaker 1: and death. Then nothing can really tempt you in this world.
• 1:48:25
  Speaker 1: You will become proof against all temptations. You will have
• 1:48:29
  Speaker 1: eternal peace and infinite joy. You will have no attraction
• 1:48:33
  Speaker 1: for women and other worldly objects. Lust cannot possess you. Then,
• 1:48:39
  Speaker 1: if you really want God and God alone, kick this
• 1:48:42
  Speaker 1: world mercilessly. Enough Enough of your tea and coffee, enough
• 1:48:46
  Speaker 1: of soda and lemonade, enough of father, mother, son, daughter, brother,
• 1:48:52
  Speaker 1: sister and relations. You have had countless fathers and mothers,
• 1:48:56
  Speaker 1: wives and children in the past. You came alone, You
• 1:49:01
  Speaker 1: will go alone. None will follow you save your own actions.
• 1:49:06
  Speaker 1: Realize God, all miseries will come to an end. He
• 1:49:11
  Speaker 1: who indiscriminately clings to wife, son, and daughter and the
• 1:49:14
  Speaker 1: objects of the world, has no other alternative but to
• 1:49:17
  Speaker 1: forget all about his divine nature. The company of worldly
• 1:49:21
  Speaker 1: minded people is as dangerous, if not more, as the
• 1:49:25
  Speaker 1: company of a woman to an aspirant. Worldly men think
• 1:49:28
  Speaker 1: they are quite happy because they get a few ginger biscuits,
• 1:49:31
  Speaker 1: some money, and a woman. Oh if they would just
• 1:49:35
  Speaker 1: taste the nectar of immortality. What should be the intensity
• 1:49:38
  Speaker 1: of happiness they should feel? Dear friend, the past now
• 1:49:43
  Speaker 1: appears to you as a dream, then why do you
• 1:49:46
  Speaker 1: not believe that the present also will appear as a
• 1:49:48
  Speaker 1: dream in the near future. All worldly pleasures appear as
• 1:49:52
  Speaker 1: nectar in the beginning, but become virulent poison in the end.
• 1:49:57
  Speaker 1: This world is a may law, a congregational performance as
• 1:50:00
  Speaker 1: a diversion or sport for two days, and this body
• 1:50:03
  Speaker 1: is a mere appearance for two seconds. Even if you
• 1:50:07
  Speaker 1: become the sole monarch of the whole world, you can
• 1:50:09
  Speaker 1: hardly be in the enjoyment of real bliss and peace.
• 1:50:13
  Speaker 1: Life of man on earth is nothing but a life
• 1:50:15
  Speaker 1: of temptations and tribulations. Those who have real and intense
• 1:50:20
  Speaker 1: veragia detachment and strong vivica discrimination between real and unreal
• 1:50:24
  Speaker 1: can hardly be tempted by worldly objects. By Mara, Tempter
• 1:50:28
  Speaker 1: and Satan. Being much hemmed in on all sides and
• 1:50:31
  Speaker 1: whirling in different conditions in this ever fluctuating world, you
• 1:50:35
  Speaker 1: are ever whirling with delusion and afflicted with pains. Like
• 1:50:38
  Speaker 1: dusts of sand floating on a large stone now reflecting
• 1:50:42
  Speaker 1: upon time, which is eternal in its true nature, you
• 1:50:45
  Speaker 1: cannot but term as a moment the one hundred years
• 1:50:48
  Speaker 1: of your life. While so, how is that you estimate
• 1:50:51
  Speaker 1: your life so greatly and fall into all sorts of
• 1:50:54
  Speaker 1: despondencies through the insatiable desires? Who is there so debased
• 1:50:58
  Speaker 1: in life as you, who are spoiled through the gross
• 1:51:01
  Speaker 1: mind fi on your uneven life, which cannot be considered
• 1:51:05
  Speaker 1: as of any moment. Comparing this life to the countless universes,
• 1:51:10
  Speaker 1: you cannot but consider it as an atom. It is
• 1:51:13
  Speaker 1: really surprising that you should rate high this universe full
• 1:51:16
  Speaker 1: of pains. Even the greatest of persons will in course
• 1:51:19
  Speaker 1: of time become the lowest of the low. All enjoyments
• 1:51:23
  Speaker 1: great men and their kindred have appeared in former times,
• 1:51:27
  Speaker 1: Where then is the certitude of existence of all objects?
• 1:51:31
  Speaker 1: Now the innumerable earths, with their countless rulers and wealth
• 1:51:35
  Speaker 1: have all perished like fine sands the devilochas celestial realms
• 1:51:39
  Speaker 1: with their injurs and wealth have all disappeared. No limit
• 1:51:42
  Speaker 1: can be imposed upon the number of universes Brahma supreme
• 1:51:46
  Speaker 1: consciousness in Jieva's individual souls that have come and gone,
• 1:51:50
  Speaker 1: Where then are all the objects that have vanished out
• 1:51:53
  Speaker 1: of sight. Where then, is the permanency of earthly life?
• 1:51:57
  Speaker 1: It is only by bestowing your desires on the alley
• 1:52:00
  Speaker 1: illusion of the long dream of bodily delusion in the
• 1:52:02
  Speaker 1: sable night of the unreal Maya, that you have debased
• 1:52:05
  Speaker 1: yourself to this ignorant state. Enough enough, with all the
• 1:52:09
  Speaker 1: deaths you had in previous times, not one beneficent object
• 1:52:13
  Speaker 1: exists on this earth, either in the beginning, middle, or end.
• 1:52:17
  Speaker 1: Are not all created objects coated over with the varnish
• 1:52:20
  Speaker 1: of destruction You enact in your daily life with your
• 1:52:24
  Speaker 1: body dire sinful acts, painful deeds, and illimitable vices. In
• 1:52:29
  Speaker 1: youth you are enveloped in ignorance. In adult age you
• 1:52:32
  Speaker 1: are entangled in the meshes of women. In old age
• 1:52:34
  Speaker 1: you've grown under the burden of some sorrows, cycle of birth,
• 1:52:37
  Speaker 1: death and rebirth, and debility. You eventually die, Being thus
• 1:52:43
  Speaker 1: always occupied, When will you find time to devote yourself
• 1:52:46
  Speaker 1: to the commission of virtuous deeds? How came this maya
• 1:52:50
  Speaker 1: to play and dance in this world? This ghost of
• 1:52:53
  Speaker 1: your mind dances in the theater of this universe to
• 1:52:56
  Speaker 1: the music of the Organs if in the opening and
• 1:52:59
  Speaker 1: closing of the eyelids many brahmas are created and destroyed,
• 1:53:02
  Speaker 1: what are you a puny self before them? You cannot
• 1:53:06
  Speaker 1: please the world, your wife and children. Remember the story
• 1:53:11
  Speaker 1: of the old man, his son and the donkey. In
• 1:53:14
  Speaker 1: the Sastras, it is said the pure man is looked
• 1:53:17
  Speaker 1: upon as a devil, the clever man as presumptuous, the
• 1:53:20
  Speaker 1: man of forbearance as weak, the strong man as cruel,
• 1:53:24
  Speaker 1: the absent minded man as a thief, and the handsome
• 1:53:27
  Speaker 1: man as lewd. Who can then please the world? There
• 1:53:31
  Speaker 1: is no means within knowledge wherewith one can satisfy all people.
• 1:53:36
  Speaker 1: One's own good should by all possible means be looked to.
• 1:53:40
  Speaker 1: What can the myriad tungued world do? The blessed Lord,
• 1:53:44
  Speaker 1: says he O Pandava, who hates not radiance, nor outgoing energy,
• 1:53:49
  Speaker 1: nor even delusion when present, nor longs after them absent.
• 1:53:54
  Speaker 1: He who seated as a neutral, is unshaken by the properties, who,
• 1:53:59
  Speaker 1: saying the properties revolve, stands apart, immovable, balanced in pleasure
• 1:54:03
  Speaker 1: and pain, self reliant to whom a lump of earth,
• 1:54:07
  Speaker 1: a rock, and gold are alike the same, to loved
• 1:54:10
  Speaker 1: and unloved, the same in censure and in praise, the
• 1:54:13
  Speaker 1: same in honor and in ignominy, the same to friend
• 1:54:16
  Speaker 1: and foe, abandoning all undertakings. He is said to have
• 1:54:19
  Speaker 1: crossed over the properties. And he who serves me exclusively
• 1:54:24
  Speaker 1: by the yoga of devotion, he crossing beyond the properties,
• 1:54:27
  Speaker 1: is fit to become the eternal. To attain to this
• 1:54:31
  Speaker 1: exalted state of spirituality, ye should, in the first instance,
• 1:54:35
  Speaker 1: fully realize the glory of life in the spirit or
• 1:54:38
  Speaker 1: the soul. Then only you will have the requisite strength
• 1:54:42
  Speaker 1: to kick and spurn this world mercilessly, and take to
• 1:54:44
  Speaker 1: a life of meditation on the atman's self and the
• 1:54:47
  Speaker 1: path of renunciation. Constant remembrance and meditation on the following
• 1:54:52
  Speaker 1: verses of the bag of Adghida will help you not
• 1:54:54
  Speaker 1: a little in the attainment of your goal. He whose
• 1:54:57
  Speaker 1: self is unattached to external contact and finds joy in
• 1:55:01
  Speaker 1: the self, having the self harmonized with the eternal by yoga,
• 1:55:05
  Speaker 1: enjoys happiness exempt from decay, that in which he finds
• 1:55:09
  Speaker 1: the supreme delight which the reason can grasp beyond the senses,
• 1:55:13
  Speaker 1: wherein established he moves not from the reality, which, having
• 1:55:17
  Speaker 1: obtained he thinks there is no greater gain beyond it.
• 1:55:20
  Speaker 1: Wherein established he is not shaken even by heavy sorrow.
• 1:55:25
  Speaker 1: The Yogi who, thus, ever harmonizing the self, has put
• 1:55:28
  Speaker 1: away sin. He easily enjoys the infinite bliss of contact
• 1:55:31
  Speaker 1: with the eternal. I shall declare that which ought to
• 1:55:35
  Speaker 1: be known, that which being known, Immortality is enjoyed. The
• 1:55:38
  Speaker 1: beginningless supreme eternal is called neither being nor non being.
• 1:55:43
  Speaker 1: When the dweller in the body has crossed over these
• 1:55:45
  Speaker 1: three qualities, whence all bodies have been produced, liberated from birth, death, old,
• 1:55:50
  Speaker 1: age and sorrow, he drinks the nectar of immortality. Dear friends,
• 1:55:56
  Speaker 1: do not relax your efforts. Keep the divine flot lane
• 1:56:00
  Speaker 1: burning steadily. You are nearing the goal. Now by light
• 1:56:04
  Speaker 1: has come, there is brahmic aura in your face. You
• 1:56:09
  Speaker 1: have crossed many peaks and insurmountable summits in the spiritual
• 1:56:13
  Speaker 1: path by dint of untiring and patient Sodna's spiritual practice.
• 1:56:17
  Speaker 1: It is highly creditable. Indeed, you have indeed made remarkable progress.
• 1:56:23
  Speaker 1: I am highly pleased with you, O Yogindra. But you
• 1:56:27
  Speaker 1: will have still to ascend one more peak and go
• 1:56:30
  Speaker 1: through one more narrow pass. This demands still more patient
• 1:56:34
  Speaker 1: efforts and strength. You will have to melt your satwic egoism.
• 1:56:38
  Speaker 1: Also the bromacarov rerity also should die. Then alone you
• 1:56:43
  Speaker 1: will attain the highest realization bumah, the highest goal of life.
• 1:56:48
  Speaker 1: You can do this, I am quite confident. Essence of
• 1:56:53
  Speaker 1: Veragias Atacum, the Veragias Attacum, or the hundred verses on
• 1:56:58
  Speaker 1: renunciation of bart Trihari are generally grouped into ten divisions, viz.
• 1:57:03
  Speaker 1: Condemnation of desire, feutile attempts to abandon sense objects, condemnation
• 1:57:08
  Speaker 1: of poverty of a supplicant attitude, delineation of the evanescence
• 1:57:12
  Speaker 1: of enjoyments, description of the working of time, comparison of
• 1:57:15
  Speaker 1: a king to an ascetic, control of mind by stimulating
• 1:57:19
  Speaker 1: wisdom in it, discrimination of the immutable reality from the
• 1:57:22
  Speaker 1: mutable worship of Lord Shiva, and the ways of a
• 1:57:26
  Speaker 1: self realized ascetic. Even though you may roam about heaven
• 1:57:30
  Speaker 1: and earth with a view to obtain riches at the
• 1:57:33
  Speaker 1: sacrifice of dignity of birth, rank in life and self respect,
• 1:57:37
  Speaker 1: your efforts will not be attended with success. And even
• 1:57:40
  Speaker 1: if perchance you do succeed, your desires will never be satiated,
• 1:57:45
  Speaker 1: O ignoble man, what horrible sins and crimes have you
• 1:57:49
  Speaker 1: not committed just to fill the cavity of your stomach
• 1:57:51
  Speaker 1: and cover this body with a piece of cloth. Hope
• 1:57:54
  Speaker 1: is a flowing river. Desires are its water, Longings are waves.
• 1:58:01
  Speaker 1: Attachments for objects are the animals of prey living therein.
• 1:58:05
  Speaker 1: One cannot cross this river because of the countless whirlpools
• 1:58:09
  Speaker 1: of ignorance in the waters, and the precipitous nature of
• 1:58:11
  Speaker 1: the river banks. Only yogies of pure mind can cross
• 1:58:15
  Speaker 1: this river and enjoy the highest bliss. When you know
• 1:58:19
  Speaker 1: fully well that all objects of enjoyments in this world
• 1:58:22
  Speaker 1: are perishable and would leave you some day, why should
• 1:58:25
  Speaker 1: you not voluntarily renounce them right now and enjoy eternal bliss.
• 1:58:29
  Speaker 1: There is no miracle more wonderful to accomplish than that
• 1:58:32
  Speaker 1: of a man of discrimination, arising from knowledge of Brahmin,
• 1:58:35
  Speaker 1: to wholly discard the wealth which has been giving him enjoyment.
• 1:58:39
  Speaker 1: The lives of ascetics living in mountain caves and meditating
• 1:58:43
  Speaker 1: upon the Supreme Light are indeed blessed, not of those
• 1:58:46
  Speaker 1: who live in mansions and indulge in sensual pleasures and
• 1:58:49
  Speaker 1: vain imagination. The lives of ascetics, living on alms, sleeping
• 1:58:54
  Speaker 1: on the bare ground, self reliant, and having but a
• 1:58:57
  Speaker 1: worn out blanket made up of a hundred patches, is
• 1:58:59
  Speaker 1: indeed the most exalted and blessed, not of those eating
• 1:59:02
  Speaker 1: rich dishes, sleeping on royal beds, and wearing excellent, costly attire.
• 1:59:07
  Speaker 1: While the insects jump into the blazing fire and the
• 1:59:10
  Speaker 1: fish sizes the bait attached to the hook through sheer ignorance,
• 1:59:14
  Speaker 1: man who is supposed to have discrimination and a knowledge
• 1:59:17
  Speaker 1: of right and wrong does not abandon sensual pleasures that
• 1:59:20
  Speaker 1: are attended with various defects. How inscrutable is the power
• 1:59:24
  Speaker 1: of delusion. Ignorant are those that think that possessing tall buildings,
• 1:59:29
  Speaker 1: learn sons, tons of gold, a young beautiful lady as wife,
• 1:59:33
  Speaker 1: and vigorous health constitute real blessedness, For they are deluded
• 1:59:37
  Speaker 1: to run into the prison house of worldliness, Whereas the
• 1:59:40
  Speaker 1: truly blessed are those that renounce the world with all
• 1:59:42
  Speaker 1: its joys and pleasures on account of its transitoriness. Is
• 1:59:47
  Speaker 1: it that those Himalayan valleys and the celestial Gongda banks
• 1:59:50
  Speaker 1: are all engulfed in ruin, that shameless men hanker after wealth,
• 1:59:54
  Speaker 1: women and wine. T s it that roots and herbs
• 1:59:57
  Speaker 1: are no more available in those mountain caves, or that
• 2:00:00
  Speaker 1: fruit bearing trees are all destroyed, that these men always
• 2:00:03
  Speaker 1: want to revel in filth of worldliness. Arise, o, ignorant man,
• 2:00:08
  Speaker 1: come with me. Let us go to solitary caves where
• 2:00:11
  Speaker 1: even the name of that ignoble rich man is not heard.
• 2:00:15
  Speaker 1: Let us live on roots and herbs and forest fruits.
• 2:00:18
  Speaker 1: Drink the cool, refreshing water of the Holy Ganga, and
• 2:00:21
  Speaker 1: lie on soft beds of tender twigs and creepers. Let
• 2:00:25
  Speaker 1: us repose on stone beds in mountain caves, meditate deeply
• 2:00:29
  Speaker 1: day and night upon the all merciful Shiva, and lead
• 2:00:32
  Speaker 1: a contented, in peaceful life. Let us be happy. Let
• 2:00:35
  Speaker 1: the greedy in the avaricious be miserable. Even if gold
• 2:00:39
  Speaker 1: equal to the Mahameru in weight were conferred upon me,
• 2:00:42
  Speaker 1: I will not accept it. Worldly life is always attended
• 2:00:46
  Speaker 1: with fear, whereas renunciation alone makes man absolutely fearless. Birth
• 2:00:52
  Speaker 1: is eaten by death, blooming youth by old age, contentment
• 2:00:56
  Speaker 1: by greed, happiness of self control by the dangerous whiles
• 2:00:59
  Speaker 1: of young wine women, virtues by jealous men, kings by
• 2:01:02
  Speaker 1: the wicked ministers, and power itself by transitoriness. Tell me
• 2:01:07
  Speaker 1: what on earth is not eaten away by something else.
• 2:01:10
  Speaker 1: Health of men is subjected to various physical and mental ailments,
• 2:01:14
  Speaker 1: wealth to peril of robbers, and whatever is born is
• 2:01:17
  Speaker 1: carried away by death again and again. Enjoyments are fleeting,
• 2:01:22
  Speaker 1: life is short in youthful happiness too little to quench
• 2:01:24
  Speaker 1: one's thirst. Oh, this world is unreal. God alone is real.
• 2:01:31
  Speaker 1: Renounce desires for worldly enjoyments and attain knowledge of the self.
• 2:01:36
  Speaker 1: How dare you say there is happiness in this world
• 2:01:39
  Speaker 1: when you have come forth from within an impure womb,
• 2:01:41
  Speaker 1: When in youth you are polluted by sensual pleasures and
• 2:01:44
  Speaker 1: mental distraction, and in old age you become the laughing
• 2:01:46
  Speaker 1: stock of lustful women. How wonderful that man goes on
• 2:01:50
  Speaker 1: doing sinful and vicious acts as usual, regardless of everything,
• 2:01:54
  Speaker 1: when he knows that old age is waiting like a
• 2:01:56
  Speaker 1: vulture to devour him, When diseases afflict his body and
• 2:01:59
  Speaker 1: mind in various ways, and when days are wasted in
• 2:02:02
  Speaker 1: useless pursuits. O, little man of little faith, believe me,
• 2:02:08
  Speaker 1: This world, with all its enjoyments and sensual pleasures, is
• 2:02:11
  Speaker 1: evanescent and fleeting. Why do you vainly search for happiness
• 2:02:15
  Speaker 1: in these worldly objects and break your legs? If you
• 2:02:19
  Speaker 1: really want happiness, do as I tell you. Concentrate, meditate, realize.
• 2:02:27
  Speaker 1: Then you will enjoy the highest happiness. Where are those
• 2:02:31
  Speaker 1: lovely cities, powerful kings, their feudatory kings or vassals, their
• 2:02:35
  Speaker 1: cabinet of shrewd ministers, those beautiful women with moonlike faces,
• 2:02:39
  Speaker 1: those princes and lords of illimitable wealth and fame, those ministrels,
• 2:02:43
  Speaker 1: and their songs of praise and flattery that once flourished.
• 2:02:47
  Speaker 1: How strange again that man wants to enjoy the same
• 2:02:50
  Speaker 1: pleasures of the senses, eat the same delicious foods, drink
• 2:02:53
  Speaker 1: the same wine, enjoy the same women past the same
• 2:02:57
  Speaker 1: day and night again, and that disgust for these have
• 2:02:59
  Speaker 1: not yet arisen. The span of man's life is very short,
• 2:03:03
  Speaker 1: only a hundred years. Half of it is spent in sleep,
• 2:03:07
  Speaker 1: and out of the rest half is passed away in
• 2:03:10
  Speaker 1: childhood in old age. Then there are periods of illnesses, bereavements,
• 2:03:15
  Speaker 1: and troubles, and serving others. What happiness can there be
• 2:03:19
  Speaker 1: for a man in this world who is great, a
• 2:03:22
  Speaker 1: king or an ascetic. If you are a king of
• 2:03:25
  Speaker 1: wealth and lands, I too am the king of the
• 2:03:27
  Speaker 1: highest wisdom. If you are a king of great repute,
• 2:03:31
  Speaker 1: my reputation resounds in all the four quarters of the globe,
• 2:03:34
  Speaker 1: and is envied greatly by all learned men. If you
• 2:03:38
  Speaker 1: are cold and indifferent towards me, I too am perfectly
• 2:03:41
  Speaker 1: indifferent towards you and your riches. If you exercise your
• 2:03:45
  Speaker 1: kingly powers over riches, I do the same over words.
• 2:03:49
  Speaker 1: If you are a great warrior in the battlefield, I
• 2:03:52
  Speaker 1: have the skill and the faculty to humble down the
• 2:03:54
  Speaker 1: proudest of disputants, O king. If you are rich in
• 2:03:58
  Speaker 1: royal garment, I am perfectly contented with the bark of trees.
• 2:04:03
  Speaker 1: He is verily poor, whose desires are boundless, While he
• 2:04:06
  Speaker 1: is truly rich, who is contented with his lot. Oh
• 2:04:10
  Speaker 1: let us eat begged food, Let the sky be our clothing,
• 2:04:13
  Speaker 1: let the earth be our bed. We have absolutely nothing
• 2:04:16
  Speaker 1: to do with the riches. What a great fool you
• 2:04:20
  Speaker 1: are to set thyself to winning good graces so difficult
• 2:04:23
  Speaker 1: to secure. Oh, mind, wander not hither and thither rest
• 2:04:28
  Speaker 1: in peace. Let things happen. It happen. They must brood,
• 2:04:33
  Speaker 1: not over the past, nor plan about your future. O mind,
• 2:04:37
  Speaker 1: be calm and never desire for sensual enjoyments. Expel delusion
• 2:04:42
  Speaker 1: and cultivate devotion. Unto Lord Shiva, the Lord of lords,
• 2:04:46
  Speaker 1: the God of gods, the Yogi of Yogis, choose to
• 2:04:50
  Speaker 1: live on the banks of the Ganga, the celestial river,
• 2:04:54
  Speaker 1: O mind, never again think of the frail goddess of fortune.
• 2:04:58
  Speaker 1: Plunge thyself into deep and profound meditation on the Atma self.
• 2:05:03
  Speaker 1: When there is devotion to Lord Shiva and fear of
• 2:05:06
  Speaker 1: birth and death, When there is not the least attachment
• 2:05:08
  Speaker 1: for family and excitement for sexual passions, when there is
• 2:05:12
  Speaker 1: the solitude of the forests, where the air breathed by
• 2:05:14
  Speaker 1: worldly men does not exist, What better life is to
• 2:05:17
  Speaker 1: be wished for? Meditate on the supreme, infinite, ageless, effulgent
• 2:05:23
  Speaker 1: brahmin bereft of all imperfections, and attain supreme knowledge and bliss.
• 2:05:28
  Speaker 1: When this body is free from disease and old age,
• 2:05:31
  Speaker 1: when the senses are yet unaffected in life is still young.
• 2:05:34
  Speaker 1: Wise people should leave no stone unturned for the sake
• 2:05:37
  Speaker 1: of their own supreme good, For it is of little
• 2:05:39
  Speaker 1: avail to dig a well when the house is already
• 2:05:42
  Speaker 1: on fire. In our quest through the nook and corner
• 2:05:45
  Speaker 1: of the three worlds, ever since the beginning of creation,
• 2:05:48
  Speaker 1: none has come within sight or hearing of a means
• 2:05:51
  Speaker 1: to control the elephant of his mind. When maddened by
• 2:05:53
  Speaker 1: the mysterious, deep rooted infatuation for the female elephant of sense,
• 2:05:57
  Speaker 1: object sitting in the medas deditative posture at nights, when
• 2:06:01
  Speaker 1: all sounds are stilled into silence somewhere on the banks
• 2:06:05
  Speaker 1: of the Ganga, and fearful of the horrible miseries of
• 2:06:07
  Speaker 1: birth and death, crying aloud, Shiva, Shiva, Shiva. When shall
• 2:06:12
  Speaker 1: we attain to that ecstatic state which is characterized by
• 2:06:15
  Speaker 1: copious tears of joy? If there is a loincloth worn
• 2:06:19
  Speaker 1: out and shredded a hundred times, if one is free
• 2:06:22
  Speaker 1: from all disquieting thoughts, if there is food obtained from
• 2:06:25
  Speaker 1: begging and sleep on the cremation ground or in the forest,
• 2:06:29
  Speaker 1: if one is at perfect liberty to wander about alone
• 2:06:32
  Speaker 1: without any let or hindrance, and if one is steadfast
• 2:06:35
  Speaker 1: in a festive joy of yoga, what then is worth
• 2:06:37
  Speaker 1: the rulership of the three worlds. Inspiring stories story of
• 2:06:43
  Speaker 1: a prince. Once a young prince saw a beautiful princess
• 2:06:47
  Speaker 1: on the banks of a river when he was on
• 2:06:49
  Speaker 1: a hunting excursion. The princess had a philosophical bent of mind.
• 2:06:55
  Speaker 1: She had mastered several Vedantic books. She was practicing deep
• 2:06:59
  Speaker 1: meditation on the yachtman's self. The prince approached and wanted
• 2:07:03
  Speaker 1: her to marry him. She flatly refused. The prince again
• 2:07:08
  Speaker 1: and again entreated her in various ways. She finally told him,
• 2:07:13
  Speaker 1: please come and see me in my residence. After ten days,
• 2:07:17
  Speaker 1: I shall marry you. The prince also was a student
• 2:07:20
  Speaker 1: of Danta, but he had no real sustained veragia detachment.
• 2:07:25
  Speaker 1: He spent sleepless nights, and on the morning of the
• 2:07:27
  Speaker 1: tenth day eagerly proceeded to the palace of the princess.
• 2:07:31
  Speaker 1: The young princess had already devised a means to escape
• 2:07:34
  Speaker 1: from the clutches of marriage. She took a drastic purgative
• 2:07:38
  Speaker 1: of Croueton oil continually for ten days, and collected all
• 2:07:41
  Speaker 1: the motions in ten separate enamel commodes, and arranged them
• 2:07:44
  Speaker 1: all nicely with number's eye to x in a big room,
• 2:07:47
  Speaker 1: covering all the commodes with beautiful silk clothes. She now
• 2:07:51
  Speaker 1: looked all skin and bones. Her eyes were sunken, and
• 2:07:55
  Speaker 1: she lay down on her bed. The prince came to
• 2:07:59
  Speaker 1: meet her with great deal. The maid servant conducted him
• 2:08:02
  Speaker 1: to the room where the princess lay. He could not
• 2:08:06
  Speaker 1: recognize her. He asked the maid servant, where is the
• 2:08:10
  Speaker 1: young beautiful lady. She is not the lady whom I
• 2:08:13
  Speaker 1: met the other day, to which the princess replied, O,
• 2:08:17
  Speaker 1: dear Prince, I am the very same lady. I have
• 2:08:21
  Speaker 1: carefully stored up my beauty in the yonder room. Kindly
• 2:08:24
  Speaker 1: go with me and see the accumulated beauty there. Come
• 2:08:28
  Speaker 1: along with me. Now I shall show it to you,
• 2:08:32
  Speaker 1: so saying, she took the prince to the room, removed
• 2:08:35
  Speaker 1: the silk piece, and asked the prince to look at
• 2:08:37
  Speaker 1: her beauty. She added, this is the beauty of my
• 2:08:40
  Speaker 1: skin and flesh. The prince was simply stunned. He did
• 2:08:44
  Speaker 1: not speak a word to the lady. He prostrated himself
• 2:08:48
  Speaker 1: at her feet and took her as his mother. He
• 2:08:51
  Speaker 1: threw off his princely robes and retired into the forests.
• 2:08:55
  Speaker 1: Now his heart was filled with intense veragia detachment. He
• 2:09:00
  Speaker 1: sought the protection of a sage, got instructions from him,
• 2:09:03
  Speaker 1: practiced rigorous meditation and attained knowledge of self. Story of
• 2:09:07
  Speaker 1: Yogi Vamana. Vamana was born in the year eighteen twenty
• 2:09:12
  Speaker 1: in a small village in the district of Godavari. He
• 2:09:16
  Speaker 1: had a brother by name Ramana. His parents died when
• 2:09:20
  Speaker 1: he was quite a young boy. He was born in
• 2:09:23
  Speaker 1: a rich family. He was a ready by caste. Vamana
• 2:09:28
  Speaker 1: was sent to a primary school. He was not able
• 2:09:31
  Speaker 1: to prosecute his studies. He fell into evil company and
• 2:09:35
  Speaker 1: became a rowdy boy, but he was very handsome and active.
• 2:09:40
  Speaker 1: Ramana and his wife, jagged Ashfari, liked Vermana very much.
• 2:09:44
  Speaker 1: At the age of fifteen, Vamana became debaucherous. He spent
• 2:09:49
  Speaker 1: much money for the sake of women. Yet his brother
• 2:09:52
  Speaker 1: and sister in law liked him very much. Ramana and
• 2:09:56
  Speaker 1: his wife wanted to correct the ways of Vamana. They
• 2:09:59
  Speaker 1: stopped giving him any money. So Vermana stole at night
• 2:10:03
  Speaker 1: the ornaments of his sister in law and gave them
• 2:10:05
  Speaker 1: to a prostitute. When his sister in law came to
• 2:10:09
  Speaker 1: know of the loss of jewels, she asked for Mana,
• 2:10:11
  Speaker 1: where are my jewels. The Mana replied, as you did
• 2:10:15
  Speaker 1: not give me money, I took them and gave away
• 2:10:18
  Speaker 1: to my beloved. She did not speak a word. She
• 2:10:22
  Speaker 1: did not even inform her husband of the loss of jewels.
• 2:10:26
  Speaker 1: She liked ver Mana very much. She locked up all
• 2:10:29
  Speaker 1: her ornaments in the safe. The prostitute urged ver Maana
• 2:10:33
  Speaker 1: to bring some more money or ornaments. So again, at
• 2:10:37
  Speaker 1: the dead of night, Vermana woke up from his bed
• 2:10:39
  Speaker 1: and tried to remove some of the ornaments from the
• 2:10:41
  Speaker 1: neck of his sister in law. She was wearing only
• 2:10:44
  Speaker 1: the sacred ornament that was tied round her neck at
• 2:10:47
  Speaker 1: the time of her marriage. V Mana wanted to remove
• 2:10:50
  Speaker 1: at least this ornament. When b was attempting to remove it,
• 2:10:54
  Speaker 1: she woke up and caught hold of his hand and
• 2:10:56
  Speaker 1: asked him why he came to her bedroom at midnight.
• 2:11:00
  Speaker 1: He replied, in a daring manner, my beloved asked me
• 2:11:03
  Speaker 1: to bring some ornaments. I came here to take them.
• 2:11:06
  Speaker 1: She asked v Mana to get out of the room
• 2:11:08
  Speaker 1: at once. Then he cried and fell at her feet.
• 2:11:12
  Speaker 1: Jaggadashvari prayed to God to give Vamana good body, intellect
• 2:11:16
  Speaker 1: and make him a pure, virtuous soul. Then he promised
• 2:11:20
  Speaker 1: to obey her words. V Mana fully assured her to
• 2:11:24
  Speaker 1: do so. Jaggadashvari said, the Mana ask the girl to
• 2:11:29
  Speaker 1: stand naked in front of you, let her back be
• 2:11:32
  Speaker 1: turned towards you. Then ask her to bend down and
• 2:11:35
  Speaker 1: take the jewels from your hands by passing her hands
• 2:11:38
  Speaker 1: through her thighs. Va Mana promised to do so and
• 2:11:42
  Speaker 1: took the ornaments to the prostitute's house. He asked her
• 2:11:45
  Speaker 1: to do in the manner his sister in law had instructed.
• 2:11:49
  Speaker 1: While she was bending down, he saw very clearly her
• 2:11:51
  Speaker 1: private parts. At once, Verajaia detachment dawned in his mind.
• 2:11:57
  Speaker 1: He retraced his steps to his house with the ornament
• 2:12:00
  Speaker 1: in his hands, and related to his sister in law
• 2:12:02
  Speaker 1: all that had happened. He said, my dear sister in law,
• 2:12:06
  Speaker 1: thank you so much for all your kind acts. I
• 2:12:10
  Speaker 1: am a changed man now. There is no real happiness
• 2:12:14
  Speaker 1: in this world. It is all jugglery of Maya. I
• 2:12:18
  Speaker 1: am going now in quest of real happiness. He left
• 2:12:22
  Speaker 1: the house at once and went to a Kali temple
• 2:12:24
  Speaker 1: near his village and sat near the image of Cali.
• 2:12:27
  Speaker 1: Now it so happened that for some years a man
• 2:12:30
  Speaker 1: named Aprarameya was praying to Kali for her dirshan. One
• 2:12:34
  Speaker 1: day she appeared in his dream and said, come tomorrow
• 2:12:37
  Speaker 1: at midnight, I will give you dershan. But the unfortunate
• 2:12:42
  Speaker 1: devotee could not come. The next day, when Kali came,
• 2:12:46
  Speaker 1: Vamana was there. She asked Vamana to ask a boon
• 2:12:50
  Speaker 1: of her. Vamana said, O, Mother, give me Brahmajnana divine knowledge.
• 2:12:56
  Speaker 1: Mother Kali then initiated him into the mysteries of Jana wisdom.
• 2:13:01
  Speaker 1: From that day onwards, the Mana became a virtuous man
• 2:13:04
  Speaker 1: with great devotion, yogic powers and Jhnana wisdom. In the
• 2:13:09
  Speaker 1: course of his wanderings, the Mana went to Kudupa. He
• 2:13:12
  Speaker 1: lived in a forest near Kutapa. He planted various fruit
• 2:13:17
  Speaker 1: bearing trees, melons, cucumbers, et cetera. The cucumbers were all
• 2:13:22
  Speaker 1: filled with gold. The Mana built a golden temple in
• 2:13:26
  Speaker 1: Sri Salem with this gold. Even today, this Golden Temple
• 2:13:30
  Speaker 1: of Sri Salem contains the famous Giodlinga of Molycargina. It
• 2:13:35
  Speaker 1: is a famous place of pilgrimage. One day, some thieves
• 2:13:39
  Speaker 1: came to rob the cucumbers containing gold. They all became
• 2:13:43
  Speaker 1: senseless due to the yogic powers of the Mana. Once
• 2:13:47
  Speaker 1: Vamana entered the cottage of a poor Brahmin at midnight
• 2:13:50
  Speaker 1: and was sleeping on his bed. He answered the calls
• 2:13:53
  Speaker 1: of nature on the bed itself. That portion of the
• 2:13:56
  Speaker 1: bed that was soiled by the excreta became transmuted into
• 2:14:01
  Speaker 1: the manna, cast off his physical sheath. In eighteen sixty
• 2:14:04
  Speaker 1: five he wrote several books in Telugu on yoga, chief
• 2:14:09
  Speaker 1: among them being The Mana tataj Nana Wisdom and the
• 2:14:11
  Speaker 1: Manage of Amertan story of a servant Narendra Singh Bahadur,
• 2:14:17
  Speaker 1: the Raja of Indropur had a servant named Hira Singh.
• 2:14:21
  Speaker 1: Hira Singh resolved to break open the treasury of the
• 2:14:24
  Speaker 1: Raja and steal away the ornaments and gold. Accordingly, one day,
• 2:14:29
  Speaker 1: at the dead of night, he entered the bedroom of
• 2:14:31
  Speaker 1: Narendra Singh on his way to the treasury. When he
• 2:14:34
  Speaker 1: overheard a conversation between the Raja Sahib and the Rani Lalavikumrie.
• 2:14:39
  Speaker 1: The Rani ask the king, when are you going to
• 2:14:42
  Speaker 1: get our daughter surh Kumrie married. She is quite a
• 2:14:45
  Speaker 1: grown up girl. Now we cannot postpone the marriage any longer.
• 2:14:50
  Speaker 1: The king replied, I am trying my level best during
• 2:14:53
  Speaker 1: the last two years, but I am not able to
• 2:14:56
  Speaker 1: get a suitable match. The Rani would not accept such
• 2:14:59
  Speaker 1: anae Sir, but again and again pressed the Raja to
• 2:15:02
  Speaker 1: yield to her wish. At last, the Raja said, Lolita,
• 2:15:06
  Speaker 1: I shall offer surret in marriage to the first yogi.
• 2:15:09
  Speaker 1: I would come across in the neighboring forest along with
• 2:15:12
  Speaker 1: half of my estate tomorrow morning. Here is sing, who
• 2:15:16
  Speaker 1: was all the while keenly overhearing this conversation, thought within himself,
• 2:15:20
  Speaker 1: why this hazardous attempt? Then if I am caught, I
• 2:15:23
  Speaker 1: will be severely punished. Let me go to the forest
• 2:15:27
  Speaker 1: and sit like a yogi. I will get the girl
• 2:15:30
  Speaker 1: in half the estate also quite easily. Immediately, he dressed
• 2:15:34
  Speaker 1: himself as a yogi, repaired to the forest and sat
• 2:15:37
  Speaker 1: in samati total self collectedness on padmesana body posture with
• 2:15:41
  Speaker 1: closed eyes. He did not shake the body even a bit.
• 2:15:46
  Speaker 1: The Raja went to the forest the next morning and
• 2:15:48
  Speaker 1: at last came to the place where this Yogi was sitting.
• 2:15:52
  Speaker 1: He waited for a long time. The Yogi did not
• 2:15:55
  Speaker 1: open his eyes. He gave one the impression that he
• 2:15:58
  Speaker 1: was immersed in sama, he total self collectedness. After full
• 2:16:03
  Speaker 1: one hour, he opened his eyes. The Raja fell prostrate
• 2:16:07
  Speaker 1: at his feet and sincerely begged him to visit palace.
• 2:16:11
  Speaker 1: The Yogi finally condescended to do so. The Raja took
• 2:16:15
  Speaker 1: the Yogi to the Durbar hall, seated him on the
• 2:16:17
  Speaker 1: gaddi and washed his feet. The Raja was fanning him.
• 2:16:22
  Speaker 1: Then the Raja, with folded hands, addressed the Yogi. Thus, O,
• 2:16:26
  Speaker 1: mighty Yogi, blessed soul, we have a beautiful girl. Kindly
• 2:16:30
  Speaker 1: accept her in marriage together with half of my estate.
• 2:16:34
  Speaker 1: Now real discrimination dawned upon the Yogi. Here a Singh,
• 2:16:38
  Speaker 1: who was wearing the false garb of a saint, began
• 2:16:41
  Speaker 1: to think very seriously and feelingly. I am now honored
• 2:16:44
  Speaker 1: by this Raja and Rani simply because I am wearing
• 2:16:47
  Speaker 1: the garb of a Yogi. If I were a Yogi
• 2:16:50
  Speaker 1: and saint with divine virtues and God consciousness. How much
• 2:16:53
  Speaker 1: more should I be held in esteem and honor by
• 2:16:56
  Speaker 1: not merely this one petty chief, but by countless kings,
• 2:16:59
  Speaker 1: emperors and queens. And how many such princesses and kingdoms
• 2:17:02
  Speaker 1: should I acquire at once? He left the Guddhi and
• 2:17:06
  Speaker 1: the palace with a changed heart. God's grace descended upon him.
• 2:17:10
  Speaker 1: Now his heart was burning with intense veragia detachment born
• 2:17:15
  Speaker 1: of discrimination. Tears of joy flooded his eyes. Here on
• 2:17:20
  Speaker 1: the body stood on ends. No sensual object of the
• 2:17:23
  Speaker 1: world could tempt him. Now he went back to the
• 2:17:27
  Speaker 1: dense forests with a heart filled with righteous disgust for
• 2:17:30
  Speaker 1: the world, did intense and constant meditation and attained self realization.
• 2:17:35
  Speaker 1: Story of Lord Buddha. Some two thousand, five hundred years ago.
• 2:17:39
  Speaker 1: There lived in North India a raja named Sadhodana. He
• 2:17:43
  Speaker 1: had a son named Gadama, a fine and handsome youth.
• 2:17:47
  Speaker 1: At the age of sixteen, he was married to a
• 2:17:49
  Speaker 1: beautiful wife named Yesodara and had a little son named Ragula.
• 2:17:54
  Speaker 1: He lived in fine palace, enjoying all the splendors and
• 2:17:57
  Speaker 1: pleasures befitting a royal prince. Beyond the bare fact that
• 2:18:02
  Speaker 1: from the age of sixteen right up to the age
• 2:18:04
  Speaker 1: of twenty nine he lived the life of a householder,
• 2:18:06
  Speaker 1: nothing can be said about the early life of Gattama,
• 2:18:09
  Speaker 1: who was destined, in course of time, to shine forth
• 2:18:12
  Speaker 1: as a brilliant polestar in the spiritual firmament of the world.
• 2:18:16
  Speaker 1: Prince Gadima, also called Siddhartha, had always been a wise
• 2:18:20
  Speaker 1: and thoughtful lad, gentle in his speech, kind hearted, and
• 2:18:24
  Speaker 1: full of mercy to all living beings. When one fine
• 2:18:27
  Speaker 1: morning he accompanied his royal father for a ride on horseback,
• 2:18:31
  Speaker 1: he felt quite pleased and happy. But the next moment
• 2:18:34
  Speaker 1: he saw a plowman beating a poor bullock that had
• 2:18:37
  Speaker 1: a soar on its back till it dropped down with
• 2:18:39
  Speaker 1: intense pain and agony. As he rode along a little further,
• 2:18:43
  Speaker 1: he saw a dove being eaten away by a hungry hawk.
• 2:18:47
  Speaker 1: Then he saw another dove eating some flies. Gaudama went
• 2:18:51
  Speaker 1: back home full of sorrow. After a few days, Gattama
• 2:18:55
  Speaker 1: had a dream. He saw an old feeble man, unable
• 2:18:58
  Speaker 1: to walk and hardly to stand, and groaning under the
• 2:19:01
  Speaker 1: burden of old age, and a voice addressed Gadama, thou
• 2:19:05
  Speaker 1: wilt also get old and feeble like this old man,
• 2:19:08
  Speaker 1: Oh Gottama. He then saw a man suffering from some
• 2:19:12
  Speaker 1: dire malady and crying aloud, unable to bear the torturing pain,
• 2:19:16
  Speaker 1: and the voice said to Gadama, thou wilt also get
• 2:19:19
  Speaker 1: ill and full of pain like this, Oh Godama. Then
• 2:19:23
  Speaker 1: he saw another man lying dead on the ground, and
• 2:19:26
  Speaker 1: the voice again said to Gadama, you must also die
• 2:19:29
  Speaker 1: one day, Oh Gottama, Supreme Verajaiya. Detachment dawned upon Godoma.
• 2:19:35
  Speaker 1: Now he fully realized the utter transitoriness of life, and
• 2:19:39
  Speaker 1: leaving his home, wife and child, and all the pleasures
• 2:19:42
  Speaker 1: and joys of life, he retired into the forest and
• 2:19:45
  Speaker 1: became an ascetic. For full seven years he lived in
• 2:19:49
  Speaker 1: the woods, trying to find out some means to put
• 2:19:51
  Speaker 1: an end to pain, sin and sorrow in the world,
• 2:19:54
  Speaker 1: to seek something higher and nobler than the things of
• 2:19:57
  Speaker 1: the sense. Conditioned in time, thus as we learned that
• 2:20:00
  Speaker 1: Siddartha's reason for renunciation was his profound conviction that all
• 2:20:04
  Speaker 1: worldly pleasures and happiness were fleeting, and his intense longing
• 2:20:08
  Speaker 1: to attain to peace and calm, which nothing could shake
• 2:20:11
  Speaker 1: or end. Of course, he sought this first for himself only,
• 2:20:15
  Speaker 1: but afterwards he thought that what had given him peace
• 2:20:17
  Speaker 1: and calm would be equally beneficial to others as well.
• 2:20:21
  Speaker 1: One night, as he sat meditating under a body tree,
• 2:20:24
  Speaker 1: the tree of Buddhahood, truth dawned upon him. He realized
• 2:20:28
  Speaker 1: that man's life is full of pain, that desire is
• 2:20:31
  Speaker 1: the cause of pain, that pain can be ended by
• 2:20:34
  Speaker 1: putting an end to all desires, and that desire can
• 2:20:37
  Speaker 1: be ended by right thought, word and deed. From this
• 2:20:41
  Speaker 1: memorable day onwards, he came to be known as Buddha,
• 2:20:44
  Speaker 1: or the Enlightened. Buddha was one of the noblest and
• 2:20:48
  Speaker 1: kindest men who ever lived. His religion is called Buddhism.
• 2:20:53
  Speaker 1: He taught the world to be good and kind to
• 2:20:55
  Speaker 1: all beings, including animals and crawling creatures, and that it
• 2:20:58
  Speaker 1: was a sin to hurt anyone one. He had a
• 2:21:01
  Speaker 1: large following. Even today, Buddhism is considered to be a
• 2:21:05
  Speaker 1: great religion by all right thinking men. Story of Raja
• 2:21:09
  Speaker 1: bartri Hari. Once, when Raja bartri Hari was on his throne,
• 2:21:14
  Speaker 1: a great tapas vin or rishi came to his court.
• 2:21:17
  Speaker 1: Bartri Hari at once got up from his seat, and,
• 2:21:20
  Speaker 1: prostrating himself before the Tapasvin, began to serve him in
• 2:21:23
  Speaker 1: various ways. The sage, being extremely pleased with the Raja's demeanor,
• 2:21:28
  Speaker 1: gave him a fruit that could bestow upon the eater
• 2:21:30
  Speaker 1: immortality and peace. Now, Raja Bartri Hari had a very
• 2:21:35
  Speaker 1: beautiful queen of whom he was very enamored and whom
• 2:21:38
  Speaker 1: he very dearly loved. He thought that the only person
• 2:21:41
  Speaker 1: who deserved this fruit was his young queen, and none else,
• 2:21:44
  Speaker 1: and so he took this god sent gift to her
• 2:21:47
  Speaker 1: and offered her the same. This young queen, though for
• 2:21:50
  Speaker 1: all practical purposes, the beloved of the Raja, had a
• 2:21:53
  Speaker 1: paramour in the person of the charioteer who used to
• 2:21:56
  Speaker 1: take her for drives. Now and then, she therefore took
• 2:21:59
  Speaker 1: this fruit to him and gave him the same Again.
• 2:22:03
  Speaker 1: This charioteer had a prostitute, whom also he loved, and
• 2:22:06
  Speaker 1: accordingly he gave the fruit to her. Now, this prostitute
• 2:22:11
  Speaker 1: thought that the only person who best deserved this fruit
• 2:22:14
  Speaker 1: was Roja Bartrie Harri himself, and so she took this
• 2:22:17
  Speaker 1: fruit in her hands, went to the Raja's palace and
• 2:22:19
  Speaker 1: offered it to him. Raja Bartrie Hari was simply mystified.
• 2:22:24
  Speaker 1: He was unable to solve the problem as to how
• 2:22:27
  Speaker 1: it could be possible for this prostitute to get the
• 2:22:29
  Speaker 1: fruit that was the rightful possession of his queen. After
• 2:22:33
  Speaker 1: deep thought and great deliberation, he was able to solve
• 2:22:36
  Speaker 1: the problem by himself. Just before this incident, Bartri Hari's brother,
• 2:22:41
  Speaker 1: who came to know of the queen's love for the
• 2:22:43
  Speaker 1: king's charioteer, had told Bartrie Harri that the queen was
• 2:22:46
  Speaker 1: an unchaste lady and that it was a great shame
• 2:22:48
  Speaker 1: on the fair name of the royal family to keep
• 2:22:50
  Speaker 1: a woman as queen in the palace when she secretly
• 2:22:53
  Speaker 1: loved the king's charioteer. But the young queen rose equal
• 2:22:57
  Speaker 1: to the occasion and brought forth evidences to disproved the
• 2:23:00
  Speaker 1: validity of the charge against her, and was able to
• 2:23:02
  Speaker 1: prevail upon the King to exile his brother from the kingdom.
• 2:23:06
  Speaker 1: After due investigation into the whole matter with all the
• 2:23:09
  Speaker 1: dexterity that he could command, Bartreharri came to the conclusion that,
• 2:23:14
  Speaker 1: after all, the charge brought against his queen by his
• 2:23:17
  Speaker 1: brother was true, and that he had been fooled by
• 2:23:19
  Speaker 1: a woman to take the extreme step of exiling his
• 2:23:21
  Speaker 1: own brother, who loved him so dearly, and who held
• 2:23:24
  Speaker 1: as high the fair name of the royal family by
• 2:23:26
  Speaker 1: zealously guarding it from insinuation and blot true Verajaia. Detachment
• 2:23:31
  Speaker 1: immediately dawned upon the king. He now thought that there
• 2:23:35
  Speaker 1: was none in the world who was really dear to another, No,
• 2:23:38
  Speaker 1: not even one's own wife, or brother or friend. He
• 2:23:42
  Speaker 1: became convinced that, in fact, these are one's real enemies.
• 2:23:46
  Speaker 1: He felt extreme disgust for the world and its pleasures,
• 2:23:49
  Speaker 1: and at once left his kingdom, wife and children, and
• 2:23:52
  Speaker 1: retired into the forests to lead a life of a
• 2:23:54
  Speaker 1: sinyasin ascetic. He did profound meditation for many years and
• 2:23:59
  Speaker 1: finally attain the knowledge of self. He wrote a book
• 2:24:02
  Speaker 1: generally known as bartri Hari's Veragias Atakum or The Hundred
• 2:24:06
  Speaker 1: Verses of Renunciation, a perusal of which will produce immediate
• 2:24:10
  Speaker 1: disgust for things mundane and induce one to renounce everything
• 2:24:13
  Speaker 1: and lead the life of a recluse. Story of Yayari.
• 2:24:18
  Speaker 1: There once was a sagely king named Yayari, who lived
• 2:24:21
  Speaker 1: for one thousand years, enjoying all the pleasures a king
• 2:24:24
  Speaker 1: of his position could command. When old age attacked him,
• 2:24:28
  Speaker 1: and he had still great desire to enjoy all royal
• 2:24:31
  Speaker 1: pleasures for some more years, he asked his sons one
• 2:24:34
  Speaker 1: by one to take upon himself this old age and
• 2:24:36
  Speaker 1: give him his youth in return, assuring him that after
• 2:24:39
  Speaker 1: another one thousand years, he would return the youth and
• 2:24:42
  Speaker 1: take back his decrepitude. Not one of them was willing
• 2:24:45
  Speaker 1: to accept the offer, except his youngest son, named Puru.
• 2:24:50
  Speaker 1: Pouru said with all humility that he was quite willing
• 2:24:52
  Speaker 1: to do as his father wished him, and accordingly gave
• 2:24:55
  Speaker 1: his youth to his father and God in return old
• 2:24:57
  Speaker 1: age and its consequent weakness. Yayai, being exceedingly delighted with
• 2:25:02
  Speaker 1: his new youth, began again to indulge in sensual pleasures.
• 2:25:07
  Speaker 1: He enjoyed himself to the full extent of his desires
• 2:25:10
  Speaker 1: and to the full limit of his powers, and as
• 2:25:12
  Speaker 1: much as he desired without violating the precepts of religion.
• 2:25:16
  Speaker 1: He was very happy, But only one thought troubled him,
• 2:25:19
  Speaker 1: and that was the thought that the one thousand years
• 2:25:22
  Speaker 1: would soon come to an end, when the fixed time
• 2:25:25
  Speaker 1: came to an end. He came to his son Puru
• 2:25:28
  Speaker 1: and addressed him thus, O, son, I have enjoyed with
• 2:25:31
  Speaker 1: your youth to the full extent of my desires and
• 2:25:33
  Speaker 1: to the full limit of my powers, and all according
• 2:25:36
  Speaker 1: to their seasons. But desires never die. They are never
• 2:25:41
  Speaker 1: satiated by indulgence. By indulgence, they flame up like the
• 2:25:45
  Speaker 1: sacrificial fire with gee poured into it. If one becomes
• 2:25:49
  Speaker 1: the sole lord of all the earth, with its patty, oats, gems, beasts,
• 2:25:53
  Speaker 1: and women, still it will not be considered by him enough. Therefore,
• 2:25:58
  Speaker 1: the thirst for enjoyment should be abandoned. The thirst for enjoyments,
• 2:26:03
  Speaker 1: which is difficult to cast off by the wicked, which
• 2:26:05
  Speaker 1: does not fail even with failing life, is truly a
• 2:26:08
  Speaker 1: fatal disease in man. To get rid of this thirst
• 2:26:12
  Speaker 1: is real happiness. My mind was attached to the pleasures
• 2:26:16
  Speaker 1: of life for full one thousand years. My thirst for them, however,
• 2:26:20
  Speaker 1: without being abetted, is daily being increased. Therefore I shall
• 2:26:25
  Speaker 1: get rid of it. I shall fix my mind on Brahma,
• 2:26:29
  Speaker 1: and becoming peaceful, and having no attachment, I shall pass
• 2:26:32
  Speaker 1: the rest of my days in the forest with the
• 2:26:34
  Speaker 1: innocent DearS so, saying, he installed Puru on the throne
• 2:26:39
  Speaker 1: after giving him back his youth, and retired into the
• 2:26:41
  Speaker 1: forest to lead the life of an ascetic story of Himakuda.
• 2:26:47
  Speaker 1: There was a king named Muktechuda in olden times. He
• 2:26:51
  Speaker 1: ruled the kingdom of Disarna. He had two sons, Himakuda
• 2:26:55
  Speaker 1: and Manicuta. They both were very beautiful and virtuous. They
• 2:27:01
  Speaker 1: had good behavior and conduct. They were also very proficient
• 2:27:05
  Speaker 1: in all arts. They both went to the mountain Saya
• 2:27:08
  Speaker 1: with attendants and weapons for hunting. They shot many tigers
• 2:27:13
  Speaker 1: and wild animals. All of a sudden, there was a
• 2:27:16
  Speaker 1: terrible sandstorm. Immense darkness prevailed. One could not see the
• 2:27:22
  Speaker 1: other person. Hei Makuda anyhow, managed to reach the hermitage
• 2:27:27
  Speaker 1: of a sage, which was full of fruit trees. He
• 2:27:30
  Speaker 1: saw in the ashram a handsome maiden. He was quite
• 2:27:34
  Speaker 1: astonished to see a fearless girl in that solitary forest.
• 2:27:38
  Speaker 1: He asked the maiden, who are you? Who is your father?
• 2:27:42
  Speaker 1: Why are you alone here? How did you develop this courage?
• 2:27:47
  Speaker 1: She replied politely, Welcome, O prince, take your seat, take
• 2:27:53
  Speaker 1: a little rest. You seem to be much tired. Kindly
• 2:27:57
  Speaker 1: take these fruits and nuts, I shall relate my story.
• 2:28:02
  Speaker 1: The eye prince ate those fruits and nuts and rested
• 2:28:05
  Speaker 1: for a while. The girl then began o Prince. Hearkened
• 2:28:09
  Speaker 1: to my story with rapt attention. I am the god
• 2:28:13
  Speaker 1: child of Sage Viagrappata, who is adored by all, whom
• 2:28:16
  Speaker 1: has conquered the world by his severe austerities, and who
• 2:28:19
  Speaker 1: has attained liberation. My name is Himalika vidiat Praba, a
• 2:28:25
  Speaker 1: celestial nymph of matchless beauty and indescribable splendor. One day
• 2:28:29
  Speaker 1: came to the river Vina for bathing. Sesheina, king of
• 2:28:33
  Speaker 1: the Vengus, also came there. Seshina was captivated by the
• 2:28:37
  Speaker 1: enchanting beauty of vidiat Praba. The celestial nymph was also
• 2:28:42
  Speaker 1: infatuated by the handsome figure of the king. Sesheina pleaded
• 2:28:46
  Speaker 1: his love towards vidiat Praba. She responded. The king spent
• 2:28:51
  Speaker 1: some time with her. Afterwards, he returned to his capital.
• 2:28:56
  Speaker 1: Vidiat Praba soon brought forth a child. She left the
• 2:29:00
  Speaker 1: child there as she was afraid of her husband, and
• 2:29:03
  Speaker 1: went to her place. I was that child. Viagrapita went
• 2:29:08
  Speaker 1: to the river for his daily ablutions. He saw me
• 2:29:11
  Speaker 1: and took pity on me. He brought me up like
• 2:29:14
  Speaker 1: a mother. I regard him as my father. I serve
• 2:29:19
  Speaker 1: him with reverence. Through his grace, I have become fearless here.
• 2:29:24
  Speaker 1: My father will return presently. Please wait a little, pay
• 2:29:29
  Speaker 1: your respects to him, and obtain his blessings. The intelligent
• 2:29:33
  Speaker 1: girl understood the heart of the prince and said, O, Prince,
• 2:29:36
  Speaker 1: do not get disheartened. You can gratify your wish. My
• 2:29:41
  Speaker 1: father will grant your wish. Immediately, the sage Viagrapita entered
• 2:29:46
  Speaker 1: with flowers for worship. The prince got up and prostrated
• 2:29:50
  Speaker 1: himself before the sage. The sage understood that the prince
• 2:29:54
  Speaker 1: was in love with the girl. He gave Himlika in
• 2:29:57
  Speaker 1: marriage to the prince. The prince hence returned with her
• 2:30:01
  Speaker 1: to his city. His father was very much delighted. He
• 2:30:05
  Speaker 1: celebrated their marriage with pomp and splendor. The prince loved
• 2:30:10
  Speaker 1: Himalika immensely. He was very much attached to her, but
• 2:30:15
  Speaker 1: he noticed that she was rather indifferent to sensual pleasures.
• 2:30:18
  Speaker 1: He asked her one day, Oh, dear Himalika, what is
• 2:30:22
  Speaker 1: the matter with you? I am very much attached to you.
• 2:30:26
  Speaker 1: Why do you not reciprocate my love? Nothing seems to
• 2:30:30
  Speaker 1: have any effect on you. You are dispassionate. How can I
• 2:30:34
  Speaker 1: enjoy when you have such an attitude of mind? You
• 2:30:38
  Speaker 1: always sit with closed eyes like a statue. You do
• 2:30:41
  Speaker 1: not laugh, play and joke with me. Kindly speak out
• 2:30:45
  Speaker 1: your heart be frank, Himalika replied respectfully, Oh Prince, hear me?
• 2:30:52
  Speaker 1: What is love? What is dislike? As this is not
• 2:30:57
  Speaker 1: clear to my mind. I am always reflecting over I
• 2:31:01
  Speaker 1: have come to no definite conclusion. Please enlighten me on
• 2:31:05
  Speaker 1: this point. I entreat you. Himakuda replied with a smile.
• 2:31:10
  Speaker 1: It is true that women possess an innocent mind. Even
• 2:31:14
  Speaker 1: animals understand what is like and dislike. We see that
• 2:31:18
  Speaker 1: they like pleasing things and dislike unpleasant objects. Beauty gives
• 2:31:22
  Speaker 1: us pleasure, bugliness gives us pain. Why do you waste
• 2:31:26
  Speaker 1: your time daily on this? Himalika replied, It is true
• 2:31:30
  Speaker 1: that women have no independent power of thinking, So is
• 2:31:34
  Speaker 1: it not your duty to clear my doubts? If you
• 2:31:37
  Speaker 1: throw light, I will leave off thinking and be attached
• 2:31:40
  Speaker 1: to you always. Oh prince, you said that like and
• 2:31:44
  Speaker 1: dislike or love and hatred arise out of objects which
• 2:31:47
  Speaker 1: give us pleasure and pain, but the same object gives
• 2:31:50
  Speaker 1: us pleasure and pain on account of time, circumstances, and environments.
• 2:31:56
  Speaker 1: What is your decision, then, kindly give me your definite answer.
• 2:32:01
  Speaker 1: Fire is very pleasant in winter, but in summer it
• 2:32:03
  Speaker 1: is very terrible. You cannot go near the fire. The
• 2:32:08
  Speaker 1: same fire gives pleasure in cold countries and pain in
• 2:32:11
  Speaker 1: hot countries. The quantity of fire gives us different results.
• 2:32:16
  Speaker 1: Similar is the case with wealth, wife, son, mother, country,
• 2:32:20
  Speaker 1: and so on. These induce positive sufferings and misery. Why
• 2:32:26
  Speaker 1: is it that your father Muktechuda, despite his possession of
• 2:32:28
  Speaker 1: immense wealth, sons, and wife, is always sorrowful. Others are
• 2:32:34
  Speaker 1: very happy even without these Worldly happiness is mixed with misery, pain, fear,
• 2:32:40
  Speaker 1: and anxiety, so it cannot be called happiness at all.
• 2:32:45
  Speaker 1: Misery is personal and impersonal, or internal and external. The
• 2:32:49
  Speaker 1: external one is caused by the impact of the elements
• 2:32:52
  Speaker 1: on the body. The internal one is borne out of desire.
• 2:32:57
  Speaker 1: It has connection with the mind. Of these. The internal
• 2:33:01
  Speaker 1: one is more formidable. It is the seed or cause
• 2:33:05
  Speaker 1: for all sufferings. The whole world is drowned in such
• 2:33:09
  Speaker 1: internal misery. The tree called misery has desire as the
• 2:33:13
  Speaker 1: strong and never failing seed. Even Indra and other gods
• 2:33:17
  Speaker 1: are impelled by this desire. They carry out its instructions
• 2:33:21
  Speaker 1: day and night. If there is no desire, you cannot
• 2:33:25
  Speaker 1: experience any pleasure. Such mixture of happiness and misery is
• 2:33:29
  Speaker 1: enjoyed even by the insects, worms, dogs. Do you think
• 2:33:34
  Speaker 1: that man's happiness is greater than this? The happiness of
• 2:33:38
  Speaker 1: the insects is superior to that of man because desire
• 2:33:42
  Speaker 1: is not mixed in their pleasures. It is unalloyed, whereas
• 2:33:46
  Speaker 1: in man a little pleasure is found in the midst
• 2:33:49
  Speaker 1: of thousands of unratified desires. This cannot be called happiness.
• 2:33:54
  Speaker 1: Man feels happy by embracing his wife, but by pressing
• 2:33:58
  Speaker 1: her limbs too much, she feels uneasy. After sporting, they
• 2:34:02
  Speaker 1: are exhausted. What happiness have you in these sensual, perishable objects.
• 2:34:07
  Speaker 1: Kindly explain, o prince. This sort of happiness is enjoyed
• 2:34:13
  Speaker 1: even by dogs, donkeys, and pigs. But if you say
• 2:34:17
  Speaker 1: that you are happy by looking at my physical beauty,
• 2:34:20
  Speaker 1: this happiness is imaginary and illusory. Like the embracing of
• 2:34:23
  Speaker 1: a lady in dream, a certain beautiful prince had a
• 2:34:27
  Speaker 1: very handsome wife. He was very much attached to her. She,
• 2:34:32
  Speaker 1: on the contrary, was in love with the prince's servant.
• 2:34:35
  Speaker 1: She was cheating the prince by foul means. The servant
• 2:34:39
  Speaker 1: would give some intoxicating drugs in the wine to the prince.
• 2:34:43
  Speaker 1: Then he would send an ugly servant maid to the prince.
• 2:34:47
  Speaker 1: He himself would sport with the prince's wife. The prince,
• 2:34:51
  Speaker 1: under intoxication, was thinking, I am very fortunate. I have
• 2:34:55
  Speaker 1: got the most beautiful lady in the world. Many days passed. Thus,
• 2:35:01
  Speaker 1: one day the servant forgot to mix the narcotic in
• 2:35:03
  Speaker 1: the wine. The prince also did not drink much. That
• 2:35:07
  Speaker 1: day he joined the ugly woman when he fell victim
• 2:35:10
  Speaker 1: to passion. He now found out that she was the
• 2:35:13
  Speaker 1: servant maid. He asked her where his dear wife was.
• 2:35:18
  Speaker 1: She kept silent at first. Then prince drew the sword
• 2:35:22
  Speaker 1: and threatened to kill her if she did not reveal
• 2:35:24
  Speaker 1: the whole truth. She told him everything and showed the
• 2:35:27
  Speaker 1: place where his beautiful wife was with the servant. The
• 2:35:31
  Speaker 1: prince said, what a fool am I? I have degraded
• 2:35:35
  Speaker 1: myself by drinking. Whoever places too much love on, woman
• 2:35:39
  Speaker 1: becomes despicable. Just as a bird is not fixed to
• 2:35:43
  Speaker 1: any one tree, so also woman is not fixed to
• 2:35:46
  Speaker 1: one man. She has a fickle, unsteady mind. I have
• 2:35:51
  Speaker 1: become a beast. I have lost my power of discrimination.
• 2:35:56
  Speaker 1: I regarded my wife more valuable than my very life itself.
• 2:36:00
  Speaker 1: A man who is attached to a woman, and who
• 2:36:02
  Speaker 1: yields to a woman, is a veritable donkey. Indeed, woman's
• 2:36:06
  Speaker 1: beauty is evanescent like the autumnal sky. I did not
• 2:36:10
  Speaker 1: know woman's nature till now. She goes to the dirty servant,
• 2:36:14
  Speaker 1: and she has left me. Who am ever attached to her?
• 2:36:17
  Speaker 1: And who is faithful to her? She pretended to show
• 2:36:20
  Speaker 1: love to me like a dramatic actress. I am cheated.
• 2:36:25
  Speaker 1: The servant is ugly in all his limbs. What beauty
• 2:36:29
  Speaker 1: does she find in him? The prince became disgusted with everything.
• 2:36:34
  Speaker 1: He left the kingdom and went to a forest. Himalika continued, Therefore, o, prince,
• 2:36:40
  Speaker 1: beauty is a mental creation. Only beauty is mind born.
• 2:36:45
  Speaker 1: Beauty is the result of mental conception. Just as you
• 2:36:49
  Speaker 1: behold beauty in me, others find even better charm in
• 2:36:52
  Speaker 1: an ugly woman. On seeing a woman her reflection is
• 2:36:56
  Speaker 1: formed in the mirror of his mind. If a man
• 2:36:58
  Speaker 1: thinks of this beauty constantly, this desire is stimulated in
• 2:37:01
  Speaker 1: that part of the body which is subject to impulse.
• 2:37:04
  Speaker 1: That man in whom the desire is thus stimulated enjoy's
• 2:37:07
  Speaker 1: sensual pleasure. Whereas he whose desire is not stimulated does
• 2:37:11
  Speaker 1: not care to see even the most handsome girl. The
• 2:37:15
  Speaker 1: cause for this is the constant meditation on beauty or woman.
• 2:37:19
  Speaker 1: Children and ascetics do not meditate or think this. Therefore
• 2:37:23
  Speaker 1: they do not have any desire for sensuous pleasures. Those
• 2:37:28
  Speaker 1: who find pleasure in the company of a particular woman
• 2:37:30
  Speaker 1: create in their mind's beauty according to their ideas, whether
• 2:37:33
  Speaker 1: the woman is ugly or most beautiful, they project their
• 2:37:37
  Speaker 1: ideas of beauty in the woman. If you ask how
• 2:37:41
  Speaker 1: beauty is found in an ugly woman, and how there
• 2:37:43
  Speaker 1: can be joy without beauty, I can only say that
• 2:37:46
  Speaker 1: passionate man, in his infatuation, is blind. Cupid is painted blind.
• 2:37:52
  Speaker 1: The passionate man finds the beauty of rumban nymph in
• 2:37:55
  Speaker 1: the ugliest woman. There can be no beauty without desire.
• 2:38:00
  Speaker 1: If beauty be natural, like sourness, sweetness, bitterness, in substances,
• 2:38:04
  Speaker 1: then why is it not found in children and small babies. Therefore,
• 2:38:09
  Speaker 1: beauty is created by the mind. Only people think beautiful
• 2:38:13
  Speaker 1: This physical body, which is composed of flesh filled with blood,
• 2:38:17
  Speaker 1: built of nerves, covered with skin, a cage of bones
• 2:38:20
  Speaker 1: overgrown with hair, full of bile phlegm, a box of
• 2:38:24
  Speaker 1: excreta and urine created out of blood and seamen borne
• 2:38:28
  Speaker 1: through the urinary passage. How can those persons who find
• 2:38:32
  Speaker 1: pleasure in this be superior to worms born in filth O, prince,
• 2:38:37
  Speaker 1: you find my physical body to be handsome? Just analyze
• 2:38:41
  Speaker 1: this body part by part and think over each part.
• 2:38:44
  Speaker 1: Think over every part of sweet and delicious things. All
• 2:38:49
  Speaker 1: things we eat are changed into abdominal dirt. When such
• 2:38:53
  Speaker 1: is the case, what is lovable and delighting? Heimacuda heard
• 2:38:57
  Speaker 1: the nectarlike instructions of Himalika with great attention and interest.
• 2:39:01
  Speaker 1: He developed strong verajaia detachment in Vivica, discrimination between real
• 2:39:06
  Speaker 1: and unreal, meditated on the all pure imortal, aughtman self
• 2:39:10
  Speaker 1: and became liberated. Manicuta also learnt the truth from his
• 2:39:14
  Speaker 1: brother Muchtechuda, from his son and his wife from her
• 2:39:17
  Speaker 1: daughter in law. The ministers and citizens of that town
• 2:39:20
  Speaker 1: became wise. Even birds were uttering words of wisdom in
• 2:39:24
  Speaker 1: that town. Sages, Vamadeva and others noticed that all in
• 2:39:29
  Speaker 1: that town, including animals and birds, were learned and wise,
• 2:39:33
  Speaker 1: and called the city as Vidianagra or the town of wisdom.
• 2:39:37
  Speaker 1: Appendix Prasnatari of Sri Senchuricaria. Who is really enslaved? One
• 2:39:44
  Speaker 1: who is attached to the objects of the senses? What
• 2:39:48
  Speaker 1: is freedom or liberation? Non attachment to worldly objects? What
• 2:39:54
  Speaker 1: is the most horrible hell? Your own body? What is
• 2:39:58
  Speaker 1: the path to heaven? The total annihilation of all desires?
• 2:40:04
  Speaker 1: What is the gate to hell? Woman? What leads to heaven?
• 2:40:09
  Speaker 1: Nonviolence or harmlessness? To all creatures? Who are the enemies
• 2:40:15
  Speaker 1: our own senses? They are our friends when subjugated. Who
• 2:40:20
  Speaker 1: is really poor one who has many desires? Who is rich?
• 2:40:27
  Speaker 1: He who has full contentment? What is nectar? Delightful? Desirelessness?
• 2:40:33
  Speaker 1: What is the real betters egoistic sense of mindness and thinness?
• 2:40:40
  Speaker 1: What is that which intoxicates as if it were wine?
• 2:40:43
  Speaker 1: A woman who is the most blind one actuated by lust?
• 2:40:49
  Speaker 1: What is the deadliest of all poisons? All sensual enjoyments?
• 2:40:55
  Speaker 1: Who is miserable forever? He who is attached to worldly enjoyments.
• 2:41:00
  Speaker 1: What is beyond the reach of everybody's knowledge a woman's
• 2:41:04
  Speaker 1: heart and her doings? Who is a beast one without knowledge?
• 2:41:11
  Speaker 1: Whose company should be shut off? The company of the fools,
• 2:41:15
  Speaker 1: the mean minded, the wicked, and the sinful. What is
• 2:41:18
  Speaker 1: at the root of degradation begging? What is at the
• 2:41:23
  Speaker 1: root of becoming great? Never to beg Who is really born?
• 2:41:29
  Speaker 1: He who has no birth again? Who is really dead?
• 2:41:33
  Speaker 1: One who is not to die again? Who is the
• 2:41:36
  Speaker 1: greatest of all enemies? Comma, desire, anger, untruth, greed and craving.
• 2:41:44
  Speaker 1: Who is not gratified by all objects of enjoyment? Desire? Lust?
• 2:41:51
  Speaker 1: What is at the root of all miseries? The sense
• 2:41:54
  Speaker 1: of mindness or iness? Who are the real dacoits evil
• 2:41:59
  Speaker 1: des desires? Who is the beast of all beasts? One
• 2:42:04
  Speaker 1: who does not fulfill his duties and has no knowledge
• 2:42:07
  Speaker 1: of the self? What is fleeting like lightning, wealth, youth
• 2:42:12
  Speaker 1: and life? What should be constantly thought of the illusory
• 2:42:17
  Speaker 1: nature of the universe and the existence of brahmin What
• 2:42:21
  Speaker 1: is real action that which is pleasing to Lord Krishna?
• 2:42:25
  Speaker 1: Underscore underscore underscore, underscore underscore underscore, underscore, underscore, underscore, underscore, underscore, underscore, underscore, underscore, underscore, underscore, underscore, underscore, underscore, underscore, underscore, underscore, underscore, underscore, underscore, underscore, underscore, underscore, underscore, underscore, underscore, underscore, underscore, underscore, underscore, underscore, underscore, underscore, underscore, underscore,
• 2:42:50
  Speaker 1: Lord budd As Advice. Lord Buddhet describes the amount of
• 2:42:55
  Speaker 1: suffering which men endure. The transmigration Simsarah of beings, O mendicants,
• 2:43:01
  Speaker 1: he says, has its beginning in eternity. The opening cannot
• 2:43:05
  Speaker 1: be found from which, having come forth, being led astray
• 2:43:09
  Speaker 1: through ignorance, bound by the thirst for existence, stray and wander.
• 2:43:14
  Speaker 1: What do ye think, o mendicants, which of the two
• 2:43:17
  Speaker 1: is more the water which is in the tour great oceans,
• 2:43:20
  Speaker 1: or the tears which have poured from you and have
• 2:43:22
  Speaker 1: been shed for you. While ye wandered and went astray
• 2:43:24
  Speaker 1: in this long transmigration, and sorrowed and wept, because that
• 2:43:28
  Speaker 1: which ye hated was your portion, and that which ye
• 2:43:31
  Speaker 1: loved was not your portion. A mother's death, a father's death,
• 2:43:35
  Speaker 1: a brother's death, a sister's death, a son's death, a
• 2:43:39
  Speaker 1: daughter's as death, the loss of relations, the loss of property.
• 2:43:43
  Speaker 1: All this ye have experienced through long ages. And while
• 2:43:46
  Speaker 1: ye experience this through long ages, more tears have poured
• 2:43:50
  Speaker 1: from you, and have been shed from you, while ye
• 2:43:52
  Speaker 1: strayed and wandered on this long pilgrimage, and sorrowed and wept,
• 2:43:55
  Speaker 1: because that which ye hated was your portion, and that
• 2:43:58
  Speaker 1: which he loved was not your portion. Than all the
• 2:44:00
  Speaker 1: water which is in the four great oceans. A wise
• 2:44:04
  Speaker 1: man should avoid unchastity as if it were a burning
• 2:44:07
  Speaker 1: pit of live coals. One who is not able to
• 2:44:09
  Speaker 1: live in a state of celibacy should not commit adultery.
• 2:44:13
  Speaker 1: Never associate with loved or with unloved objects. Not to
• 2:44:17
  Speaker 1: see the loved, and to see the unloved is pain. Therefore,
• 2:44:21
  Speaker 1: hold nothing dear, for the loss of the loved is evil.
• 2:44:24
  Speaker 1: No bonds have they to whom nothing is loved or unloved.
• 2:44:28
  Speaker 1: From what is loved is born Grief from the loved
• 2:44:31
  Speaker 1: is born fear. To the man freed from loving anything,
• 2:44:34
  Speaker 1: there is no grief. Much less fear from affection is born.
• 2:44:38
  Speaker 1: Grief from affection is born fear. To the man freed
• 2:44:42
  Speaker 1: from affection, there is no grief. Much less fear from
• 2:44:46
  Speaker 1: pleasure is born, Grief from pleasure is born fear. To
• 2:44:49
  Speaker 1: the man freed from pleasure, there is no grief, much
• 2:44:52
  Speaker 1: less fear from desire is born. Grief from desire is
• 2:44:57
  Speaker 1: born fear. To the man freed from desire, there is
• 2:44:59
  Speaker 1: no no grief, much less fear. What laughter? What joy?
• 2:45:04
  Speaker 1: Is there? Since there is always the burning enveloped in darkness,
• 2:45:08
  Speaker 1: Seek ye not a lamp. Behold the very colored figure,
• 2:45:12
  Speaker 1: the accumulated mass of wounds, afflicted, full of wishes, to
• 2:45:17
  Speaker 1: which there is no firmness, no stability. This form body
• 2:45:21
  Speaker 1: is decrepit, a nest of diseases, decaying. The putrid body
• 2:45:26
  Speaker 1: is breaking up, for life ends in death. These grayish
• 2:45:30
  Speaker 1: bones which are cast away gourds in autumn. Having seen them,
• 2:45:33
  Speaker 1: what pleasure remains the preoccupied man? While in the act
• 2:45:38
  Speaker 1: of gathering flowers, does death seize and carry off as
• 2:45:41
  Speaker 1: a great flood the sleeping village? The preoccupied man? While
• 2:45:46
  Speaker 1: in the act of gathering flowers, does the god of
• 2:45:48
  Speaker 1: death get into his power? When unstated with lusts Dumapida
• 2:45:54
  Speaker 1: selections from Vivica Chudamani of Sri Senchuricaria. One the man
• 2:46:00
  Speaker 1: one who, having with difficulties, acquired a human births with
• 2:46:02
  Speaker 1: a male body in knowledge of the scriptures through delusion,
• 2:46:05
  Speaker 1: does not exert for liberation commit suicide, for he destroys
• 2:46:09
  Speaker 1: himself by clinging to unreal objects. Two. What greater fool
• 2:46:14
  Speaker 1: is there than the man, who, having obtained a rare
• 2:46:17
  Speaker 1: human birth and a male body, two, neglects to attain
• 2:46:20
  Speaker 1: the goal of his life. Three Verijia detachment is the
• 2:46:24
  Speaker 1: desire to abandon all the transitory enjoyments from the physical
• 2:46:27
  Speaker 1: body up to Brahma, the creator, having already known their
• 2:46:31
  Speaker 1: defects and shortcomings from observation, hearing, et cetera. Four. Those
• 2:46:36
  Speaker 1: fools who are tied to these sense objects by the
• 2:46:39
  Speaker 1: thick court of attachment, so very difficult to be broken,
• 2:46:42
  Speaker 1: are forcibly carried along by the messenger their own karma
• 2:46:46
  Speaker 1: to heaven, birth and hell. Five. The deer, elephant, moth, fish,
• 2:46:52
  Speaker 1: and black bevies five meet with their death, being bound
• 2:46:55
  Speaker 1: to one or other of the five senses viz. Sound,
• 2:46:58
  Speaker 1: et cetera, through a t catchment. What then, of man
• 2:47:02
  Speaker 1: who is bound by all the senses jointly? Six? In
• 2:47:06
  Speaker 1: point of virile and sense objects are more fatal than
• 2:47:09
  Speaker 1: the poison of cobra. Even poison kills one who drinks it,
• 2:47:13
  Speaker 1: but sensuous objects can kill one who even looks at
• 2:47:16
  Speaker 1: them through the eyes. Seven. He who is free from
• 2:47:20
  Speaker 1: the terrible bondage of the hankering of the sense objects
• 2:47:23
  Speaker 1: so very difficult to get rid of, is alone fit
• 2:47:25
  Speaker 1: for liberation, none else, even though he is well versed
• 2:47:28
  Speaker 1: in the six systems of philosophy. Eight. Those seekers after
• 2:47:32
  Speaker 1: liberation who are endowed with only an apparent dispassion veragaia,
• 2:47:36
  Speaker 1: and are endeavoring to cross the ocean of some sorrow
• 2:47:39
  Speaker 1: cycle of birth, death and rebirth or conditioned existence, are
• 2:47:43
  Speaker 1: seized by the stark of hankering, being caught by the
• 2:47:45
  Speaker 1: neck and forcibly dragged into the middle and drowned. Nine.
• 2:47:50
  Speaker 1: He who has slain the stark of desire, with the
• 2:47:52
  Speaker 1: sort of supreme or mature dispassion, crosses the ocean of
• 2:47:55
  Speaker 1: some sorrow cycle of birth, death, and rebirth without obstacles. Ten,
• 2:48:01
  Speaker 1: know that death rapidly overtakes that stupid man who treads
• 2:48:04
  Speaker 1: along the dreadful path of sensual pleasure. But whoever treads
• 2:48:08
  Speaker 1: the right path under the instruction of a guru who
• 2:48:10
  Speaker 1: looks after his spiritual welfare also his own reasoning, attains
• 2:48:14
  Speaker 1: his end. Know this to be true. Eleven If thou
• 2:48:18
  Speaker 1: hast really, in yearning for liberation, abandoned sense objects from
• 2:48:21
  Speaker 1: a good distance as if they were poison, and always
• 2:48:24
  Speaker 1: developed carefully the nectarlike virtues of contentment, compassion, forgiveness, sincerity, tranquility,
• 2:48:30
  Speaker 1: and self control. Twelve whoever passionately attends to the feeding
• 2:48:35
  Speaker 1: of his own body, which is an object for jackalls,
• 2:48:38
  Speaker 1: fishes and vultures to enjoy, and ignores what should always
• 2:48:42
  Speaker 1: be attempted viz. Liberation from the bondage of ignorance, without beginning,
• 2:48:45
  Speaker 1: commits suicide thereby. Thirteen. Whoever tries to realize the self
• 2:48:51
  Speaker 1: by nourishing his body is like one who crosses a
• 2:48:53
  Speaker 1: river by catching hold of a crocodile, thinking it to
• 2:48:56
  Speaker 1: be a log of wood. Fourteen. For one ud desirous
• 2:49:00
  Speaker 1: of liberation, the infatuation over things like the body is
• 2:49:04
  Speaker 1: dire death. He who is free from such infatuation is
• 2:49:08
  Speaker 1: alone fit for liberation. Fifteen. Conquer the infatuation over the
• 2:49:13
  Speaker 1: objects like the body, wife, children, and so on. Having
• 2:49:18
  Speaker 1: conquered it, the sages attained that supreme state of Vishnu. Sixteen.
• 2:49:23
  Speaker 1: This gross body is to be condemned, for it is
• 2:49:25
  Speaker 1: made up of skin, flesh, blood, arteries, veins, fat, marrow,
• 2:49:30
  Speaker 1: and bones, and is filled with filth. Seventeen. The physical
• 2:49:35
  Speaker 1: body has got various restrictions regarding cast and order of life.
• 2:49:40
  Speaker 1: It is subject to various diseases. It is worshiped and honored.
• 2:49:44
  Speaker 1: Sometimes it is censured and insulted at other times. The
• 2:49:49
  Speaker 1: mysterious Palace of Brahmin, the mason builds a house out
• 2:49:53
  Speaker 1: of stones, small bricks, lime, and cement. He keeps big
• 2:49:58
  Speaker 1: pieces of stones in the ca construction of the main walls,
• 2:50:01
  Speaker 1: and puts small bricks and pebbles to fill up the
• 2:50:03
  Speaker 1: crevices in the wall, plasters the wall with lime, and
• 2:50:06
  Speaker 1: eventually puts a layer of cement. He polishes the wall
• 2:50:10
  Speaker 1: with finishing touches and gives a coloring in the end
• 2:50:13
  Speaker 1: to attract the eyes. Even so, the divine architect God
• 2:50:18
  Speaker 1: has constructed this human body with the help of property.
• 2:50:21
  Speaker 1: The bones represent the big stones, the muscles represent the pebbles,
• 2:50:26
  Speaker 1: the fat, the bricks, dermis or white skin, the lime,
• 2:50:29
  Speaker 1: the skin or epidermis, the cement the pigment of the skin,
• 2:50:32
  Speaker 1: the coloring matter. Look at the marvelous skill of the
• 2:50:36
  Speaker 1: divine engineer, engineer of all engineers. The muscles are fixed
• 2:50:41
  Speaker 1: to the bones by means of tendons. The joints are
• 2:50:44
  Speaker 1: kept intact by ligaments. Deposition of fat gives good shape
• 2:50:49
  Speaker 1: to the limbs, trunk, and abdomen, and gives beauty. The
• 2:50:53
  Speaker 1: pigment in the skin attracts the eyes of the outlookers,
• 2:50:56
  Speaker 1: and people are deluded by false beauty of the perishable body.
• 2:51:00
  Speaker 1: They cling to this body, and through this clinging they
• 2:51:02
  Speaker 1: are caught up in the round of births and deaths.
• 2:51:05
  Speaker 1: The body is a mysterious moving palace. His Divine Majesty
• 2:51:10
  Speaker 1: Brahman dwells here. Brahman is the immortal soul or Atma
• 2:51:15
  Speaker 1: Boody or intellect is his prime minister. Mind is the commander.
• 2:51:20
  Speaker 1: The ten senses are the soldiers or servants. The eyes
• 2:51:24
  Speaker 1: are the marvelous windows of the palace. Mouth is the
• 2:51:28
  Speaker 1: way out, eyes and the ears are the way in.
• 2:51:32
  Speaker 1: The Devadas, who preside over the senses, eyes, ears, nose,
• 2:51:37
  Speaker 1: et cetera, are the gatekeepers. The nerves are the wires.
• 2:51:42
  Speaker 1: Brain is the receivers. It receives all messages. It contains
• 2:51:46
  Speaker 1: a wonderful switchboard. Also, Prana life force is the electricity.
• 2:51:52
  Speaker 1: The bones are the mountains, The veins are the rivers.
• 2:51:57
  Speaker 1: The bladder is the ocean. Owls and urethra are the sewers.
• 2:52:02
  Speaker 1: The heart is the water works. The arteries are the pipes.
• 2:52:07
  Speaker 1: The astral heart is the garden of Rindevan. Sis Byuma
• 2:52:11
  Speaker 1: is the kung galley of Rindevan. Jieva is sweet Ratha
• 2:52:15
  Speaker 1: who wants to unite with Lord Krishna or Brahman through
• 2:52:18
  Speaker 1: Yoga Samadhi total self collectedness. Sahasara or the crown of
• 2:52:23
  Speaker 1: the head is the place where Rada and Krishna, the
• 2:52:26
  Speaker 1: individual soul and Brahman unite. The different chukras are the
• 2:52:31
  Speaker 1: resting places with kadamba tree. The body is made up
• 2:52:35
  Speaker 1: of five elements. Bone is nothing but earth or clay.
• 2:52:40
  Speaker 1: Blood or flesh is nothing but water. The shining in
• 2:52:43
  Speaker 1: the skin and the eyes is nothing but fire. The
• 2:52:47
  Speaker 1: Prana life force that moves in the nostrils and lungs
• 2:52:50
  Speaker 1: is nothing but air. This air rests on ether. Ether
• 2:52:55
  Speaker 1: is the support for all the other four elements. Air fire, water,
• 2:53:00
  Speaker 1: and earth have emanated from ether. When the body is buried,
• 2:53:04
  Speaker 1: the bones become one with the earth. They go back
• 2:53:08
  Speaker 1: to their source. Through the practice of layachintin. If you
• 2:53:11
  Speaker 1: reduce the earth into water, water into fire, fire into air,
• 2:53:15
  Speaker 1: and air into ether, the body does not really exist.
• 2:53:19
  Speaker 1: It dwindles into airy nothing. Through jugglery of Maya, you
• 2:53:23
  Speaker 1: perceive this body in reality. The imperishable soul, which is
• 2:53:28
  Speaker 1: the support for this body and mind, really exists. The
• 2:53:32
  Speaker 1: body is inert and incensioned. It remains as a log
• 2:53:36
  Speaker 1: of wood. As soon as the prana life force leaves
• 2:53:39
  Speaker 1: the body, it appears to be sentient through contact with
• 2:53:42
  Speaker 1: prana life force, mind and reflected intelligence, just as a
• 2:53:46
  Speaker 1: ball of iron appears to be a ball of fire
• 2:53:48
  Speaker 1: through contact with fire. The reflected intelligence or chitina galvanizes
• 2:53:54
  Speaker 1: the inert intellect first, as it is very subtle, and
• 2:53:57
  Speaker 1: as the intellect is in close contact with it and
• 2:54:00
  Speaker 1: through intellect, this inert body also is galvanized, so the
• 2:54:04
  Speaker 1: body moves, feels, and does various sorts of actions. After all,
• 2:54:09
  Speaker 1: mortal flesh is clay bone is only a modification of earth.
• 2:54:14
  Speaker 1: O man, do not cling to this body of flesh
• 2:54:17
  Speaker 1: and network of bones. Give up infatuation for this body,
• 2:54:22
  Speaker 1: destroy ignorance, realize the immortal self, and be free. The
• 2:54:28
  Speaker 1: Lord is hiding himself in the inner chambers of this
• 2:54:30
  Speaker 1: mysterious palace. He is playing the game of hide and
• 2:54:34
  Speaker 1: seek with you. Find him out, Search him out, Search
• 2:54:40
  Speaker 1: him in the chambers of your heart. By withdrawing the
• 2:54:42
  Speaker 1: mind and the senses from the external objects and practicing
• 2:54:45
  Speaker 1: concentration and meditation. How to get verajaia. Remember these seven
• 2:54:51
  Speaker 1: vital points. One, Harry om Sensual pleasure is momentary, deceptive, illusory,
• 2:54:58
  Speaker 1: and imaginary. Two a mustard of pleasure is mixed with
• 2:55:02
  Speaker 1: a mountain of pain. Three enjoyment cannot bring about satisfaction
• 2:55:07
  Speaker 1: of a desire. On the contrary, it makes the mind
• 2:55:11
  Speaker 1: more restless after enjoyment through intense craving. Four Sensual pleasure
• 2:55:16
  Speaker 1: is an enemy of brahmach Nana, the knowledge of Brahmin,
• 2:55:19
  Speaker 1: the ultimate reality or supreme consciousness. Five Sensual pleasure is
• 2:55:26
  Speaker 1: the cause for birth and death. Six. This body is
• 2:55:30
  Speaker 1: nothing but a mass of flesh, bone, and all sorts
• 2:55:33
  Speaker 1: of filth. Seven place before the mind the fruits of
• 2:55:37
  Speaker 1: self realization or life in the soul or brahmin or
• 2:55:40
  Speaker 1: the eternal, such as immortality, eternal bliss, supreme peace, and
• 2:55:44
  Speaker 1: infinite knowledge. If you remember the seven points always, the
• 2:55:49
  Speaker 1: mind will be weaned from the cravings for sensual pleasures verigia, detachment, vivica,
• 2:55:55
  Speaker 1: discrimination between the real and the unreal, and momic shuff
• 2:55:58
  Speaker 1: a longing for liberation from my birth and death will dawn.
• 2:56:02
  Speaker 1: You should seriously look into the defects of sensual life
• 2:56:05
  Speaker 1: and into the unreal nature of worldly life. Read this
• 2:56:09
  Speaker 1: once daily as soon as you get up from the bed.