Buddha and Shankara by Swami Sarvadevananda

追加: 2026-05-13

[00:00:49]Oh [singing] shanty shanty [singing] shanty.

[00:00:59]Oh shy shanty [music] shanty peace [singing] be in you [singing and music] all you do [singing] love your story.

[00:01:31]Oh shanty shanty [singing] shanty.

[00:01:38][music] Oh [singing] shanty shanty [music] shanty [music] peace [singing] be in you [singing] all you do [music] all [singing] Look [clears throat] at Buddhant shanty shanti One [clears throat] who renounced the happiness of a kingdom like a blade of grass insignificant.

[00:03:18]Who wore the ragged garb of renunciation and detachment.

[00:03:24]Who denied the authority of the bas and who denounced totally animal sacrifice.

[00:03:34]That compassionate Buddha I salute again and again.

[00:03:59]Bab, oh teacher of the entire universe, Jagat Guru Acharu, you're the knower of all the scriptures and the scriptures is the ocean of nectar. You are the abboard of the teachings of the truth. James mentioned in the great punishers.

[00:04:30]I meditate in my heart the pure self of you. Oh shankara.

[00:04:38]Kindly take my soul to you and I take total refuge in you and you alone. Om peace, peace, peace.

[00:04:52]So today we'll be talking about the two great souls who have saved the humanity and brought our awareness back to our own self for which we stand now today and Vic wisdom bic civilization stands that great two souls Buddha and shankara.

[00:05:24]Humanity is greatly nurtured and protected with motherly love through centuries by these two extraordinary personalities Buddha and Shankara. Happy mother's day.

[00:05:38]We are talking about mother's day on mother's day about Buddha and Shankara which apparently seems little contradictory. Buddha is always denying this and that and that and that and everything all sunnah and shank also says yeah it is apparent it is relative it is not really permanent and this is not not not so and we are talking about love mother's love but it is the him mother's love that brought this two two souls not two souls it's one reality as Avatar to come down and to save humanity. Who is more motherly than that?

[00:06:24]Buddha struggled whole life to find the solution of life which can take away our suffering. The world is suffering. Birth is suffering. Life is suffering and not philosophize anymore. Try to find the way out so that we can get to the eternal something. He didn't define as God. He didn't define as anything but something which is like anund or say the atma deeper the light within the lamp within.

[00:07:01]So that [clears throat] is the motherly aspect. Shankara also saved the soul by giving this idea that this material world is changing. Buddha also said the same thing to both philosophies. If we study the foundation is the same but emphasis is one side about the ultimate reality.

[00:07:23]One expresses it clearly that Shankara says that I am not the body not the mind. I am satiand and Buddha didn't say that we say I'm not this. It is true it is onam everything is impermanent and it is changing changing changing. There is no permanent reality and to search happiness and peace is meaningless. So see atma turn your attention to the inner aspect of your personality. So Buddha and Shankara saved the world from all evils of ignorance, pain and suffering and bondage etc. death.

[00:08:06]Uh so 2,500 years ago Buddha pointed out that life has suffering and there is a cause of suffering.

[00:08:19]There is a way out of desire and it is attainable.

[00:08:24]Very very fundamental thing. The philosophy is that we know life has suffering but is a very negative side of it. Life has a joy but the joy is also suffering. If you look at in a long time it pass that that what is joy today is a cause of suffering. So we are in suffering. That's true. Buddha said that and brought this idea that that there is none this is not the truth. Ultimate truth except there is suffering. That the first acceptance many people deny the world. See the glittering side and the glorious side and glamouring side. Oh this is life.

[00:09:05]Okay.

[00:09:07]But analyze analyze analyze. Buddha said analyze analyze analyze. Find that there is suffering.

[00:09:14]And you cannot deny it. But you should not cry for that. And don't philosophize for that. Take some means and action.

[00:09:22]Not intellectually talking I'm not the body not the mind only and not practicing anything in to face the challenge. First accept there is suffering and then there is a way out of suffering. That's also true. There are people who gone beyond suffering. So that is another truth. There is a way and it is attainable in our life also.

[00:09:47]This is the most practical. That's why Buddhism is most practical.

[00:09:51]He talks about philosophical thing.

[00:09:53]That's that's a another aspect of debate. But the question is that come to the point why do you talk of big philosophy? That's why he didn't he denied even the bas denied all the scholarly discussions intellectual though Buddhism ultimately ended in only [snorts] high critical analysis and debatable things day and night very very intricate intellectual debate that they ended into that when the degradation of Buddhism happened but Buddha didn't mean that Buddha said that there is a whatever ultimate truth is there God is there or not the questions may come okay God is there I am not concerned about that but suffering is a palpable thing what we can feel and how can you get out of that make a means and ways to get out of the suffering there is a fire that's the common example the fire is found that the house is burning and then the intellectual logical people of the world where my my heart is full of suffering and pain and anguish and all these things. Now I start debating hey why this suffering because of ignorance because of ignorance because of that. By the time the burn house is burning so when the house is burning don't calculate why the house is burning on the northern side and not on the southern side. The wind was blowing this so it should hit this side why not that side. Go on debating like that and the house is burning and is killing you also.

[00:11:29]You should not have your useful time spent in dry rush or dry intellectualism only. So he said come to the practical point there is suffering accept that truth God is truth we normally say God is truth that is the means ultimate reality Brahman alone is real it is the truth he is not talking about that he's coming to the practical life we have suffering accept that point if you accept that point then don't spend your time in intellectual debate only is there any way out?

[00:12:08]Is there any way out and can I attain it? And has anyone done that? Four truths. Very important point. And then he said that was the point we know Buddha's life was raised in the as a prince in a big his father is a big king and such luxury because he was born with a prediction that he will be a great saint monk or he will get king. So his father thought that he should not see anything suffering of life because his mind is already having this seed of renunciation. So he's seeing the suffering he will run away and he become a monk. Then what will happen to my kingdom? So he kept him in a very wonderful environment of luxury and charm and glittering things of roses and flowers and dancing and singing and all these things and and he was okay with that. And then a question came into his mind. Okay, let me go to see what how their subjects they live and they you know all the story and he went and found first day suddenly found one person is sick but what is sickness? He didn't know because he was raised in such an environment sickness does not touch there. So he put that question why what is this sick?

[00:13:37]I shall be sick someday. My wife and my son all will be sick. My dad, it's a big question for him. He never thought that way. We also blindly move into the life.

[00:13:50]We don't question about that. Oh, there is sickness. Sickness we know little bit doctor will give some medicine and all this that will not be big some an operation and something and then it will come back.

[00:14:04]But we don't think the next point that there is suffering and that then next he said he said disease is there. Okay.

[00:14:12]Next day he found what a old man toing on a stick bend. Well what is this? Well it's old age. But old age what is the point of old age? I shall be old. We see everyday old age. We see ourself be already old and we know the suffering of the old age now. So now but denying that we don't want to see the old age all want to see glittering side of life see that and he saw that it didn't make me thoughtful make him thoughtful what is the life's question then then you know he asked that I shall be old my wife will be old my child will be old then it's a big question second question then third day he saw someone is going on and carrying a dead body and say what is this but dead what is death everyone will die I will die my wife will die so is it is a truth it is reality that it is you no one can avoid this these points are very important no one can avoid disease no one can avoid their own old age no one can avoid death is it not truth then for us forget about philosophy come to the regular life in our life. These are the critical questions. And then he saw a wondering monk on the fourth day with a brilliant face and searching that then there is what is this? He in search of God, search of peace and he has renounced everything. So it make him thoughtful.

[00:15:53]Buddha wanted us to be thoughtful people not running in the flow of life only and ignoring the reality of life. We really we all busy busy busy in our life. What we are doing? I'm busy very busy. I'm no time in your work, in your job, in your responsibilities. But what for becoming old for becoming dying one day? But this is these are the common things. So is it the goal of life? Then what? For everything at the end of that death then it is one and a half pound of ashes. So what is this? Who is coming? Who is going? This is the called that's why four principle it ignites the inner question about the reality of life and permanent impermanent attitude. That's why Buddha want to find out the solution. He went to many holy people here and there and all the gurus and this and that but their responses didn't satisfy him. So he started his own way to find the solution and then you know he went to bodhogaya and sat there with a resolution that I shall be sitting in this position to resolve this problem of life and I shall die whether it happens or not let my body dry out in the bones and and it drops out but I will not leave this seat unless we realize is the truth.

[00:17:24]What is he called it truth? What is the truth of life and you know all these struggles and things and medit meditation and all these things and he attained the illumination he attained the truth and what is the truth?

[00:17:41]That's the question. What is the truth?

[00:17:43]Here comes the philosophy. He didn't say any philosophy but philosophy grew grew around that ideas of his life and teachings. So he then was so much joy after that experience. So to do what to do? So he walked in the joyful mood for seven days in Bodhaya and then he came to Beneras and other to pre preach his message and then what he said these are the four I I have known the truth. The beautiful uh statement song he has mentioned that Buddha what is this revelation after elimination Buddha said I have attained to a place called nirvana what is that where bridge no longer sways the serenity ups and downs no more over the even path night never sets in over the illumined awareness Truth never eclipsed. Birth and deaths are uprooted.

[00:18:53]Treasures never robbed.

[00:18:56]Grace sends down showers. Peace.

[00:19:01]Peace the charity. Love greens the desert. There I am seated crowned in my eternity.

[00:19:10]That is the Buddha's experience. And he was saying that both Buddha is not a man but Buddha is a state of awakening.

[00:19:21]Awakening.

[00:19:23]Swami Swami Banandu whom we can quote.

[00:19:26]He said Swami Bandanand said Buddha was a great bantist and Shankar was called a hidden Buddhist because their all argument is in such a fine way. Buddha made the analysis that life has suffering this this this and there is a way follow the eight-fold path this he said swankaro made the synthesis out of it Buddha never bowed down to anything not even the bas cast nor priest nor custom because those are the heavy burden on the society you know any any any religious tradition you go these are the bondage that this is the rule you have to do that is the rule you have to forget the purpose of all these practices.

[00:20:13]He means Buddha fearlessly reason fearlessly reason analyze life find out the cause of suffering and don't ignore you can ignore God even if it does not satisfy your mind who is God if a god is there in ruling somewhere and creating trouble for us in this turmoil of life and some suffering and pain what what it matters why I care the god the god is not doing his job perfectly that's why we say Where was God on 911 day? No 911 on the 911. So what innocent people so many people are killed for nothing. So God's God becomes responsible. So he says no no God no dity nothing is necessary. You be a lamp unto you.

[00:21:02]Know who you are. The same philosophy of Bedant put this way. So Swami says he fearlessly reasoned. So far as reason can go such fear could such a fearless search for truth such love for every living thing the world has never seen because his love for humanity. Why he is doing all this? He is doing for himself and for the whole world to show a path so that we can go beyond all miseries and sufferings of life and attain nirvana or attain that state where the wind does not blow where the sorrows suffering cannot touch where the evils of life cannot touch. So that is the state.

[00:21:51]Shami G said Buddh Buddha was the Washington of religious world. What a beautiful language. He conquered a throne only to give it to the world as Washington didn't did to the American people. He attended and gave it to all. So Buddha it didn't do for that's a mother's mother's heart. Today mother's day so much relevant is a mother's heart only to give protection to his children. So he did it for he himself as you believe you know Hinduism is avatar god himself he does not need anything for himself but it was for to attaining the path and showing the path and giving to all of us.

[00:22:38]He sought nothing for himself. Buddhism is one of our sect. Swami Banandanda says he became distinguished disgusted at the eternal metaphysical discussions of his days and the comraas rituals and more especially with the cast system.

[00:23:05]India was very much under pressure of this priest. Priests are dictating everything. But what the uh the priest says that is the fatwa because God talks to them. No, they are they are not pure people. So what they say they use for their own personal gain utilize those congregation to teach them in their own way. And in the name of God all this corruption goes on. So therefore he protested against them.

[00:23:37]There come there came five brahins who asked him to settle their discussion.

[00:23:43]Very important. So Swami G pointed out to get a glimpse of what Buddha's teaching.

[00:23:51]There came five Brahmins who asked him to settle their discussion. You are a you enlightened person.

[00:23:59]Solve our problem. So what the problem?

[00:24:02]He said this is the way to come to God. One said this is this is the way to come to God.

[00:24:11]Another said no no no that is wrong but my book says such and such is the way to reach God. And so others also continued five people are in struggle and he asked him. Then Buddha what he responded?

[00:24:27]Buddha said he asked them one by one does any of your books say that God becomes angry?

[00:24:38]Does God any book scripture say God becomes angry sometime that he ever injures anyone that he is impure?

[00:24:52]Everyone said no sir. Then my friends, why you not become pure and good first?

[00:25:00]That you may know what God is. What a good solution. He has put us into task.

[00:25:09]We always wonder that someone will do for me. We go to take mantra and initiation and guru a guru will do for me. That is not so easy. Bedantu says you have to do and Buddhism says you have to do. You have to follow the eight-fold path. And it is your responsibility. You have to feel you are in suffering. You have to find that I am in suffering. I must have to get out of this suffering. [snorts] And how to do that? You have to open up yourself. So these are the very important few words about Swami Vivean looked at some this so and the doctrine he didn't believe in indoctrine. What what he says atma baba what he says that no vas no scriptures but atma babu be be of motive power give up the throne himself what did Buddha say with his dying breath to anundo he said none can help help yourself work out your own salvation he said about himself Buddha is the name of infinite knowledge infinite as the sky I go have reached that state you will all reach that too that in your struggle of life and struggle for it so it is great hope and expectation that I have says the same thing oh ye children of immortality I have realized the truth listen to me you can also get up you can also realize your in your that's the point but priest capital always see it is for me not you give me $1,000 then I can give you this much liberty and then you give 5,000 then it will be little more and then ultimately you will understand oh where is that peace where is that freedom but you are not competent so that's why you didn't get it and they can escape but this is Buddha didn't take that responsibility it is your respons responsibility you come out of it and you enjoy the freedom and I have reached that you can also reach that's a great hope for us ordinary people though I can also attain to that state of nirvana where nothing will be able to sway our hearts and no suffering and no pain can touch our inner personality his infinite love and compassion his readiness to give up his own life for even protecting the animal he is the Same state of perfection of which others came through the path of bacti or god or knowledge. No. So it is also Swami Banandanda say in another place that he reached the same state of perfection to which others came by love of God or talk do not count for anything. Parrots do they talk. Parrots do that perfection comes through disinterested performance of action. Therefore we find that Buddha gave a practical solution of our life's problem to solve and that is to make our own way out how to get out of the sufferings of life. As you know Buddha gave us that four noble truths I have talked about and he says precepts what you to do as as he put the question does god become angry does god become feeling the suffering and all this so take the precepts he says precept five precepts to abstain from killing don't kill or hurt anyone That's the fundamental pointing that no non stealing. Don't steal. Don't talk I'm Atman Brahman too high. Lead a pure life. Make yourself fit. A fit candidate for spirituality. Character building. Some of you can understand my mission is manmaking and character building is my mission.

[00:29:31]Talking big things anyone can talk. But to apply in life to be unselfish to think for others not to injure anyone by hurting by word means and talks and adultery abstain from adultery. Don't lie.

[00:29:50]Abstain from lying.

[00:29:52]Abstain from drinking, liquor, addiction. So these are the five precepts. So talk about big things later but try to see whether we are above all these things we are fighting here first the five precepts abstain from killing stealing adultery lying le addiction to drinking these are the five and how to do that apply eight-fold path we all know like a all spiritual life should be grounded on this foundation of morality and other values. So he says right understanding try to understand the world. You see the world is so real but you are just mis misled. It is au chakra.

[00:30:45]There's a chakra means a cycle.

[00:30:49]There's a ball of fire and tied to a rope and you are speedily making a rotation and it you see a circle and there's a continuum and you see circle all the time. If speedily that ball is given a twist and circular motion it will appear it is a constant circle. You are seeing a circle but it is no circle. It is a moving thing.

[00:31:18]What you think as eternal which you think as permanent you are misled you are seeing some changes and you are saying it to be eternal. So try to understand that that that is the right type of understanding. The world is not permanent. The world whatever you are seeing every moment it is changing changing changing giving an appearance of the reality. Yes, we yesterday we are in the temple. We saw the same pews, same floor, same lamp, same all this and that is same but it is not the same.

[00:31:57]It has degradation. It has deteriorated little so like that the sun is not the same sun. I see the same sun but it's not the same son. You are not the same person. I am not the same person. But I don't understand because it happens in such succession giving an appearance idea we are I give this common example all the time suppose let us bring out our photographs 10 years before bring one everyone of your own photo and look at this and if you put your face is it whose photo is this and who is that say if it this has become this this will become something else. So it is happening every split second but we don't recognize that. That is called anata. It's not eternal. It is not permanent. So right understanding look at the world in the right perspective.

[00:32:49]That's one. Then take the right thinking think high and noble thoughts worthy thoughts which to solve the mystery of life which to gain out how I shall be eternally blessed into such a mood that this world will not be able to touch me and and there you have heard that there is a way out. So he says follow these steps. Second step is thought, right?

[00:33:15]Thinking talk rightly, rightly, kind, open and truthful.

[00:33:22]Brahman atman is also the highest. But in the relative life, just follow this principle that you should be kind.

[00:33:30]Whatever you're talking, it should be kind. Holy mother always talking to talking to anyone talking in a sweet way. Then it is a truthful. It should there is a content of truth and there should be openness in it. Right action pure honest and per peaceful action.

[00:33:51]Whatever action we are taking every day be careful whether it is honest whether is pure and whether is peaceful.

[00:33:59]If you know restrict all these things it is a control is a control. It is the control of my mind and that mind control will lead to that type of eternal freedom. Without making the mind control here, without clearing my understanding properly, without doing the thing in the right way, talking even the day-to-day behavior that's why spirituality is not a showpiece.

[00:34:24]Most of the religious problem is here.

[00:34:28]It is a showpiece. It is a ritual. I go to temple. I go to church. I go to this place. But are you a changed person? Are you a divine person? Are you becoming a much more selfless thinking of others goods and serious about your life's transformation? If it is not, it is useless. You are spending your time and making a show. And that show to whom?

[00:34:50]People will clap clap them.

[00:35:19]It is niruna shaguno or god with form formlessness. He didn't get into those troubles only to give the to the truth.

[00:35:27]He has used the truth. Truth is freedom.

[00:35:30]As he said, he said that I have attained to that space where there is no where breeze no longer sways this serenity ups and downs no more over the even path.

[00:35:44]Night never sets in over the illumined awareness that illumined awareness is s that night cannot come. So that is the beyond all darkness that realization it's a beautiful way of looking at. So we find now this is the way Buddha came and lived the life and he gave it to us for humanity to practice. That's why it is it is practical more practical. It is not transcendental reality just but actually it happened and as the time moves on and on and on people forget this principle and what they do they get into entangled into rituals and forms and all these cards and discussion and it become a heavy burden on the society when people started again stopped all the vic rituals because of Buddhist teaching and no Vas No bedas means karmagando.

[00:36:43]So bas and as I said when Buddha came it is dry intellectualism day and night talking. So he and people giving sacrifice to animals are animal is here kill that enemy here. It is easy to kill animal in the in the sacrificial fire. So that purpose was forgotten. So the India actually left his bic culture and then at the juncture of that then Shankara came and then Shankar revived it against again he has to fight with the Buddha Buddhist against the revivalist who are trying to bring the Bic culture back by ritual ritualistic worship and offering oblation and the sacrificial fire which is called homa with all the paraphernales going on and then shankara came and shankuro as you know his life you all know just few minutes are there and then I'll reconcile these two philosophies shankuro came and shankara said the same philosophy vantic philosophy he brought out the essence of this philosophy he says what is that spirituality brahma jagita They say asked what is your philosophy in nutshell half a slo I will tell you what is that what what shall I tell Brahma don't read any book just take this two half part of your half look Brahma Brahman alone is So as contradictory to Buddhism Buddha Buddha didn't say about anything is God once he was asked God is there only did I say so then someone said God is not there only did I say so then you can talk about that if you talk then it is not God or or it is not the truth so the ego should be totally the should be killed totally Now brahma absolute truth is Brahman all the time there I see seeing this word what is this one mita mita means it is not delusion it is not hallucination but it's a position is a superimposition and you are superimposing by your mind something which is unreal and common example given this rope and snake The rope is there all the time in darkness. You thought it is a snake and you cried out and you thought that the snake has bitten you and then you try to rescue yourself, go to doctor and then have all these surgery and all these things done and then someone said hey why did you go to hospital? Well, a snake has beaten but where then come back and with the flashlight you find oh my god is a rope. Oh my god is a rope and ropes tangled at your face and you thought the snake snake has beaten you.

[00:40:04]So this is a that's why this is his major philosophy is that which is not without changing the originality. You are superimposing something. You didn't change the rope into snake but the rope concept was there put into the rope and you felt all the reactionary thing. The world is non-existing.

[00:40:27]That's why he said people don't understand they take a happy part of the shank statement ultimate reality is Brahman Jagatita the jagat jagat word means jamatu gamdu means which moves goes goes goes goes that means it is not steady as I have given Buddhistic analogy of the all chakra the fire All running in a circle of fire. That's a mis that's a misconception. But we take it for granted. Jagat we see the same logic here. Buddha and shankar saying the same logic. Jagat mita mita means it is not permanent. It is changing changing changing changing and you are superimposing that idea of change nonchange.

[00:41:19]That's why we take the world as so serious. We don't take God as so serious or spirituality so serious but you tell me some some few words I may be up in the heaven or I can be drowned and I can be aggressive.

[00:41:36]How dare you tell me like that or I can cry and weep. So we are dolls in the hand of the lord and is not permanent but we forget we are permanently we are such anand that that idea is totally gone from the mind. So brahosam jagatita to understand it mita means non-existing changing one shape to another shape but third part ja what are we we are eating talking seeing it is what you do not know you are brahman you are brahman that is the ultimate truth so first is that brahman ultimate truth Nirvana, enlightenment, knowledge, wisdom, lamb.

[00:42:27]Anundu was crying when Buddha died. And Buddha said, "My boy, it is not the time to cry.

[00:42:35]Be a lamp unto you. The lamp which is his be a lamp. That lamp light will shine through you and it will go through others and you will conquer death." That is the meaning of Buddha's teaching.

[00:42:48]Here what Shankara says he starts with Brahma. Ultimate truth is Brahman. There is nothing but absolute one. Jagat as a sea. Jagat as a sea. It is a that beyond that's why the Brahman it is H2O only it is there it is consciousness it is all bliss bliss bliss please bl please please bl please bl please bl please bl please bl please bl please bl please bl please bl please bl please please and when you see entire waves fighting and loving and hating and drowning and rising. It's a pun to see God playing in so many ways. It is all anando play of the joy of blissfulness going on in that's why the brahogani when he knows this the jhapur first he says not this not this not this bad says shankara says not this not this not this brahma turn it down nothing nothing nothing you go and understand that you ja made of the same element as the ocean is made of the elephant As any person any any created being is made of one one ripple like that everything is constituted with H2O. If that is so I am that when that that experience happens then he sees the whole universe is all permeated by Brahman.

[00:44:26]That is called the transcendental and imminent come back to the imminent.

[00:44:32]We start from the materialistic world in which we live. We try to raise our consciousness into higher to go to that absolute truth and then come down again.

[00:44:43]Now this has created two philosophies many philosophies but I'm concerned about today to think about the two philosophies Buddhistic philosophy and the philosophy of what you call bedanto.

[00:44:56]Now Buddhistic philosophy two types are there. Hinjano Mahajano I'm not going to those discussion I'm taking the void theory and fullness theory theory of void and the fullness raishna came to reconcile this so long people are fighting from ages together this is different that is different and my religion my vant is there a shankara vant is the only thing ah shankara is wrong buddha is right buddha is Right.

[00:45:29]No, Buddha is not right. Ramanuja is right. Ramanuja is right and is right. And this you go on fighting.

[00:45:38]But here is Ramachrishna who stands there in his own glory and his expression came to Swami Banandanda and that very wonderful reconciliation of all these ideas. So I will just touch that for a few minutes and then end our discussion. is a huge Shankara and Buddha very interesting life. We will read the life also. It is so much inspirational and they have saved the humanity from the downgrade journey as it was going minus religion and true religion both of them came to establish that but in time it again goes down again that's why in Hindu religion comes again and again that is the idea now let us think as we said the beginning of both the philosophy is the same it is on it is not permanent. It is changing. It is changing. I'm not the body, not the mind. Why? Because it is not. As soon as the mind is here, I am here. As soon as mind in the sleep, there's no world, nothing. [clears throat] In the in when the mind is little awake, we see the dream. So the mind is awake, it gives us the gross view of the material world or the subtle world in the dream world. And when mind dies or or goes to sleep we had we had a good sleep last night and we all enjoy the same joy. When we are all sleep mood we are different in our mood of what called dream. I I am dreaming something you are dreaming something. Everyone may dream. Thousand people dreams thousand dreams. There is a difference. Now it is different. My experience your experience. But when you go to sleep, all of us enjoy the same joy. I'm very peaceful and come out. Oh, I slept last night very well. No same experience because it is close proximity to the truth in only layer is one ignorance.

[00:47:37]The eye, eye is the limit. Penetrate that eye with conscious meditation. Bed Buddhism will talk about try to see who go in to your atma deepipa. Vedanta says try to find out penitate that little ego and break it. Then you see you reach that point where it is beyond all expression. Now they're both are talking about the same thing. One is saying it is Brahman, another is saying it is. Now how it can be reconciled? I'll just come to Swami Banando for our rescue who is nothing but Ramak Krishna's face.

[00:48:19]Swami Banando wrote a beautiful two poems how our mind goes from material world into the samadi and how samadi mind comes back to the relative. I will take only one sloka one verse which going from this end to samadhi.

[00:48:41]And we'll find that there is philosophy of sunnovad and there is a purad sunno and po how they reconcile.

[00:48:52]Ramachrishna said buddho could not speak about the truth but he had realized he he realized the truth as brahman he he is a brahagani. So Ramak Krishna's statement now said beautiful song of samadhi fades away.

[00:49:27]This is now real. so much real as you applying your mind into the higher region of your spiritual journey from gross to subtle to causal and beyond these are all philosophies I'm not going into technical term just I'm trying to understand what happens this world this Neither this earth the beautiful earth with all light and joy and b blooming flowers and everything these are all going away.

[00:50:20]in the space as if they are floating just it's not a reality anymore gross becoming vanishing into something where there is no reality so first you see first is the reality that's vanishing away and that becomes means the shadow I see the shadow of reality as it were It is like a painting. The whole world it was so real to me. Now my mind is soaring in a level where this whole world appears like a painting or like a shadow giving an expression for us to understand.

[00:51:19]This shadow, this painting, this appearance that is now vanishing and it is entering into some void slowly.

[00:51:37]The infinite number of this shadow shadow existence it enters into mahalo great backwarm.

[00:51:51]And then what happened? is entering into that and in that plane I see that only my only one all body idea gone the mind idea gone all are gone but only one things remains I I I as I just gave you the example in the deep sleep condition that I every day we go there but because we are ignorant People will come back the same old guy. But if one goes with consciousness and peritates that he became a realized soul, he becomes a brahogani. So now says that I the last I I I and the infinite reality.

[00:52:42]Now that I I I that also dissolves.

[00:52:52]The world was not existing.

[00:52:55]Nothing was existing exceeding Brahman.

[00:52:58]That everything which is not existing ultimately entered into void. Shun means void entered into means that is which is void. That means here is this philosophy of Swami Banando describing it great advantage for us to get a glimpse of that reality what Buddha was talking about. When that I I I I stopped then what remains?

[00:53:32]Then for me the world was appearing shadow painting then it flows into all gone. Trace of the world is gone. Only I am there. My eye consciousness is there.

[00:53:48]And that that I also d that is also gone. It is void. Enter into void.

[00:53:56]That here is the Buddhism. Buddha said up to or Buddhistic philosophy stands up to this point in expression. But here comes a in term matching with the idea.

[00:54:19]Then it is all zero. That's the goal of all. No, I cannot say anything. It is beyond bach speech mana mind. It's beyond this cane of mind and speech to describe that I am mute here. But is it zero? No, no, no, no. BJ who have again come down from that experience. He only can experience what is that infinite joy. What is that infinite undeniable reality? What is that Brahman? But cannot express it. How will you express the infinite? If you express the infinite then you are limiting the infinite.

[00:55:14]So it is impossible logically and experientially. Experienc identity. But if again like some vapor comes out and to make a wave or or little what you call the water particle making to be dropped like that then it is again separating he can say oh I come from the infinite ocean that's why says that anund the ocean of bliss there from we so it is not void it is fullness. Only Buddha said up to this point did not talk about the ultimate but Upanishad and Ramak Krishna Bakanandu reconciled this in one line that it is void transcends into voidless state into that state which cannot be spoken. Silence is the name of that. Thank you.

[00:56:40]>> [music] >> anymore. [music] I take [music] [music] might [music] [music] [music] [music] >> [music] [music] >> So next week on 17th Mayhan will be speaking on the topic surviving a playful leela. Surviving a playful leela and you know all the classes are going on as usual weekday classes and budhapun was celebrated our mati did that job. Io hope that many of you have enjoyed it and we talked about Buddha to get that Buddha nature in us and memorial day is coming. Please remember note that day we all read on the 25th Monday is the memorial day time is there we read Sami Banandu all together sitting we try to finish nine volumes 9 times 500 how much 4500 pages so we need more readers please come we start our program around 10:00 no reading and other things Please join us. Uh and today we go in the afternoon to Viveananda house for a retreat means we spend some time in meditation, chanting, prayer and reading some of the lectures of Swami Viveanando which he gave while he was in Pasadena, South Pasadena.

[00:59:25]Thank you all. And we end with a prayer.

[00:59:30]Om shanty shanty shanty homatrishna and we'll be here after the tea and I'll greet you then please come after tea to have your questions we can spend some time with personal questions. This is the second