PAIN IS INEVITABLE. Suffering Isn’t | Swami Sarvapriyananda #swamisarvapriyananda #vedanta

0:00 And you are getting old to Buddha leave to live to a ripe old age of 80. So you're getting old too. You're getting on in years. I'm sure you one day you will also die get you know sick and die. So how have you overcome suffering here? I'm borrowing from a sadhu who put it very beautifully in Hindi. I'll tell you in Hindi and translate what Krishna has taught here. What can we take away from this? What we what can we as vanta practitioners immediately start practicing in our day-to-day lives? these advanced practices. Executive summary, the first three verses, one one phrase each for each one of them. He said, I'll quote and explain. He said

0:52 both in your realization that we are all one consciousness one non-dual consciousness the atman be centered in that one that's the first practice that's the meaning of the first instruction that Krishna gives to Arjuna Second cham an evenness of mind. Do not let anything disturb the serenity of your mind. That was the second instruction in the midst of sorrow and uh happiness. Third about our interactions with people and the world. Vaha transactions with the

1:38 world that's the real source of disturbance. A detachment, nonattachment. You flow like water in the midst of you know the world. Do not get stuck up anywhere. Do not get stagnant with anybody, anything, any place. Wherever you are, you are a spiritual seeker. You your truth shines out there. But you're not grasping onto anything. Why not? because we would then we would be grasping onto falsity. Whatever you grasp in the world that is continuously changing. It's only in our delusion we think I'm holding on to this

2:23 place, this state of health, this financial security, that person, all of those are continuously changing. That was the Buddha's great insight that in a world of continuous change if you grasp something da the result is sorrowy impermanent impermanent indeed all is impermanent not just impermanent momentary moment all is momentary not just impermanent and momentary empty empty indeed all is empty and so

3:10 because everything is impermanent moment nay not even that empty therefore dukam sorrow sorrow all is sorrow but there's a crucial thing which is implicit there it need not be sorrow the enlightened ones also exist in this world of impermanence and emptiness but they are beyond sorrow. How's that possible? We seek to grasp the changing as the non-changing, the momentary as lasting and the empty as substantial. That's why we are we are uh we we suffer.

3:57 So the in in transactions in our interactions with the world detachment don't tell people they'll feel hurt from today onwards I'm going to be detached from you. No it's an attitude from inside. I'm very happy with all of you and I am very happy without all of you also. I remember this uh monk I met in the high Himalayas. Um so um I lived in a cottage next to his

4:43 looked like if you have seen these wonderful movies made on Tolken's books the Lord of the Rings. So there was a magician with a ro like a white robe and a long white beard and long white hair. Gandalf the magician. He looked exactly like that bu I mean it's incredible the resemblance. It was a Punjabi tall and powerfully built and [snorts] long white hair and and I went in summer. So this was Gangotri and there were a lot of pilgrims who would come there in summer

5:28 and the children loved this uh monk because they found him fascinating and his hair was so long he used to roll it up and keep it hanging in you know like bundles he would tie it up and so on. So the kids would come laugh and joke and I asked him once, Swami, you're so happy now all of these people are coming and visiting you. But you stay in the winter months. He's one of the rare few who stays high up there in the winter months. 6 months of no contact with the world except a few bunks in the bitter cold. He stays there um an absolute solitude. So what happens when

6:15 nobody's around? His answer was very beautiful. I'll tell you what he said in Hindi and then translate. He said Mahatma now. Oh monk now I am in great joy. And then in those six months of solitude I see solitude I am in greater joy. It's even more fun. Now see that is veahara as that is detachment. Detachment in transactions. All right. That's it. That's the talk. Now I'm going to focus on one or two

7:02 aspects of it in the time remaining to me and then we can do some uh question answers. I'm going to dive into one or two interesting aspects of this. Really our problem is uh when we are faced with unpleasant circumstances, that's really when our problem arises. We are unable to remain centered in our nature as this witness consciousness. when people um misbehave with us when things don't go the way we want when our health is not good or the climate is not good whatever or I don't find parking or whatever we become upset when things do not go our way how do I handle that so that's

7:50 the second verse Krishna says In the middle of sorrows, you are unperturbed. You are serene. How? So, let's take a closer look at this. First off, straight off, one might notice sorrows. What do you mean sorrows? Wasn't the whole deal that if I'm a spiritual seeker, if I'm a vantid, I will overcome sorrow, transcend sorrow. You literally promised this at the beginning of the talk. What is the goal of Vantai? Cessation of sorrow.

8:38 Why just vanta? What did the Buddha promise? There is sorrow in this world. There is a cause of sorrow which is desire. There is a sensation of sorrow which is nirvana. And there is a method to achieve that sessation of sorrow in the eight-fold way. We memorize this in history class as kids for examinations. The four noble truths. Yes. So sorrow is the problem. Overcoming sorrow is the goal. Now you're saying for the enlightened person you're saying the in the midst of sorrows why is the enlightened one in the midst of sorrows shouldn't he have overcome sorrows?

9:23 Do sorrows keep coming for the enlight for the enlightened one? Yes they do. If you look at the lives of saints they seem to suffer sometimes more than us. Sri Ramak Krishna passed from throat cancer. Jesus Christ was crucified and the Buddha is there. Yes, the Buddha the Buddha uh died from uh food poisoning in old age. So they had old age disease death. What's what's going on here? Am I missing something?

10:09 So this is luckily we have the answer from the Buddha himself. One of the monks asked Buddha in his lifetime and this is from the original Pali sources. Um I have a question. What's the question? You taught us that there is suffering in the world and suffering is of the form of old age, disease, death. These are the big the biggies but there are all lots of other suffering also like not finding parking. I mean joking but anyway all of that is this all of that is suffering all right so what's the question and you said that you have found a way out of suffering you have gone beyond suffering and you're teaching it to us and we are

10:54 practicing it your followers we monks but I notice we are all getting old and some of us are sick some have died and you are getting old to Buddha leave to lived to a ripe old age of 80. So you're getting old too. You're getting on in years. I'm sure you one day you will also die, get um you know sick and die. So how have you overcome suffering? Do you see the logical structure of the question? Where is suffering? You said consisting of old age, disease, death and many other things. And you have found a way out of suffering. You claim to have gone beyond suffering and you are teaching us that and we are practicing it. But all of us are having old age, disease, death and all kinds of

11:40 sufferings. So how did it's not working. So Buddha's answer is that the nature of suffering is twofold. One is it's like it's like being hit by two arrows. One is the the first arrow hits you and then suppose a second arrow hits you. Imagine the suffering. The first arrow is what the world throws at you. Old age, disease, death, failure, insult humiliation all kinds of problems, poverty, all kinds of problems. And the second arrow is our reaction to that, the way we react to it.

12:26 And the Buddha says, "My humble submission to is our real suffering lies in that second arrow. What I teach will take away the suffering from that second arrow. What the world does that I cannot do anything about. World will go on in its own way." And that's true. It's a simple truth. And if you look at the lives of the saints, those who seem to be so fulfilled, so joyous in they are joyous in the midst of suffering, in spite of suffering. It's not a promise that you will never be sick again. All your debts,

13:11 student loans and all will be forgiven. and um you will permanently live in heaven out there hereafter. None of that promise. That's not the promise. The promise is in spite of all this you will find perfect peace and ease in the midst of all of this. No matter what the world throws at you, you will not suffer. That's the promise. Sri Ramach Krishna would talk about the boat being in the water but water not being in the boat. The lotus being in the water but the water does not wet the leaf of the lotus. It it slides off the leaf. How do

13:57 you do that? For that duka suffering we need to investigate it a little deeper in order to know how to handle it. These are all from an advanced perspective. So how do you handle that? We investigate duk suffering from three perspectives in Sanskrit. These are called karnadishi sadrishti. Kadrishti from a causal perspective was dishr from um from its nature nature perspective. What is it actually? And then sad dishi from a practice perspective. What practice is to be

14:44 done? What is the cause of suffering? Deeper and three levels of deeper understanding. First preliminary when you come across this question of suffering in all these texts all these Hindu Buddhist giant texts they talk about three causes of suffering. Adi adhika one is problems caused by nature it's too hot or too cold or earthquakes in Syria and Turkey or a volcan or something. Um all of that is caused by nature

15:30 natural cataclysm big or small. Then the trouble we get from other living beings. It could be your annoying neighbor or it could be the COVID virus. Whatever it is, all kinds of other living beings. The trouble that we get from other living beings, sentient beings. And then uh adhhat the trouble that we get in our body mind. An intelligent listener would ask wait a minute all trouble that suffering has to come to the body mind only then it becomes suffering to me. That's true but the analysis is what is the actual cause of these sufferings? It'll come a heat and cold will make me suffer only when I

16:17 feel it on my skin. Right? But still the cause is there. So depending on causes there are these three levels of causes. um natural from suffering from sentient beings and suffering from one's own body mind physical mental suffering. A deeper analysis what is the cause of suffering? Let's ask again more deep. The analysis is that it is it's a mental modification in the form of suffering. It is awful. It is miserable. How bad it is. Ain't it so

17:05 bad? This kind of mental modification. That is the nature of suffering. That's the cause of suffering. It's not really whether it's heat or cold. It's that the mental modification I have in the mind. Mental modification means the thought, the understanding that I have in the mind. Notice the Buddha's second arrow. The mental modification in the mind. I'm translating chitti. The the thought in the mind, the understanding in the mind is it's so cold. I'm so cold and miserable. That's the cause of suffering, not the actual temperature out there. Um so

17:53 somebody says something. So is that the cause of suffering? That's a distant cause. The real cause is when I react with I feel so hurt and offended by what that person said. It was Elanena Roosevelt. Elena Roosevelt who said that nobody can hurt you without your permission. Yeah. She's talking about the duka the modification in the mind. The immediate reaction in the mind is horrible. That person has hurt me. I'm so hurt. I'm so miserable. Many people won't like this because it's easier to blame the other person than to

18:39 say that actually it's my mental modification. True, that person has contributed. Nobody's denying the person is being nasty, but I'm contributing to it also by what I'm thinking. And then a lot of in fact at this level a lot of what is called cognitive behavior therapy it takes place at this level. How we are interpreting what is happening in the world. There was um the predecessor to cognitive behavior therapy, very well-known psychologist um

19:24 the rational emotive behavior the therapy >> Albert Ellis. Yes. RBT. Not many people read him these days, but he was an amazing uh psychologist and analyst and therapist New York uh REBT that has become the modern cognitive behavior therapy but that was the seed idea. So he talks about ABCD the um actuating the the circumstances the activating event what happens in the world outside

20:10 and um the consequent behavior what how I react to it. So A is what what happens in the world how people behave what's going going on in my body also C is the consequence the consequent behavior how I react to it in between he points out often unlooked is B be is our belief system. So a dog barks at me and I get scared. It won't do if you're in New York. Everybody loves dogs there. You're surrounded by dogs. So it barks at me

20:57 and I get scared. I try to run away. Why? In between is a belief system. It's going to bite me because maybe as a kid I was bitten or chased by a dog. Something is there in my mind. So I it becomes immediately becomes reality to me. Now A B C and then he says what do you do? D ABC D is debate or dispute the belief system. Critically examine the belief system. Debate it. Is it true? Do all barking dogs bite? Are everybody getting bitten all over the place? So like that. Now this is at the second level. the um

21:44 thei the mental modification in the form of sorrow. Then third even deeper than that is daimana owning that mental modification as I am unhappy. Look the subtle distinction something happens in the world and then there is a reaction in the mind. This is awful. This is suffering. Deeper than that is my identification with it. I am suffering. I am miserable. Something happens in the world inside the mind is oh misery. Then but deeper than that I am

22:32 miserable. that o owning that uh you know that bri in the mind that I am miserable daimada identification with the mental modification in the form of sorrow this is the deepest one you see what can we do about it that's where vanta works actually it switches the identification I am body mind. In that case when the misery comes in the mind it's automatic for me. I am miserable. I am the witness of the body mind. Then when the misery comes in the mind I'm the witness of that.

23:18 I am not miserable. And it's in fact a fact. It's a fact. How does that help? When this is my understanding that I am the witness of the flash of misery and unhappiness in the mind. I'm not miserable. I'm witness of that. I was the witness of the calm mind. As the witness of the happy mind and the witness of the miserable mind. Again, I'll be the witness of the calm mind or the happy mind. I am not uh miserable or happy or or even calm. I am beyond all of those. Those are states of the mind. When you do that, the mind actually calms down. Mind calms down.

24:09 I have told this story about the um the the sadhu in the Himalayas who was approached by a gentleman who said to that sadhu I'm very very unhappy and that monk said to this gentleman [snorts] are you aware of your unhappiness do you see your unhappiness he says I see it that's why I'm Here, here is unhappiness. I feel very unhappy. So, I'm aware of it. And therefore, I am here. If you're aware of it, if you see your unhappiness, then you cannot be unhappy. You are the seer of the unhappiness. That which you see is an object. You are the seer of that object. The seer and the seen are two different

24:55 things. I see this cloth and the eyes which see and the cloth which is seen, they're two different things. Similarly, I see the unhappiness in the mind. I am the seer of the unhappiness. By that very fact, I am not unhappy. Imagine is exactly the opposite of what we think. Feeling of unhappiness, it it's just a given fact for me. I am unhappy. Here he is saying feeling of unhappiness, it's a given fact that you are not unhappy. That proves that you are not unhappy because you are the witness of that unhappiness. In Hindi he said you are the witness of that

25:43 feeling of sorrow. You are not unhappy. Now the next thing the point of the story lies next. That man thought in that way and when you think in that way your mind calms down. So he comes to the teacher and he says the monk and he says you said what you said was right shant now I'm very peaceful immediately the monk scolded him you are you are not peaceful you are the witness of the peace in your mind that's very valuable because the moment you identify with the peace in the mind you're trapped The moment this mind peace in the mind

26:28 will go away. The mind is continuously changing and the the person when he goes down from the Himalayas and back into New Delhi traffic. He'll say, "Oh, I was so uh peaceful in the Himalayas. Now I am so uh upset. I'm so um you know restless." No, I am the witness of the peace of the mind. Therefore, I'm if there's restless in the restlessness in the mind, I'm the witness of that too. I am of the constant nature. Therefore, I am not peaceful. I am peace itself. Upanishad says your name is Shantam. The name of the name of the self itself

27:15 in mandukia is that you are peace itself. So that's a deeper understanding of sorrow identification with the sorrowful modifications in the mind. This is called kadishi an investigation into the cause of sorrow. Three three-fold cause of sorrow. First external natural from sentient beings from body mind. That's most preliminary. Second level is the mental modification in the form of it's it's miserable, it's bad. Third, deeper identification with

28:00 that mental modification. Now let's go on to what exactly is sorrow from the vdantic perspective. That sorrow itself. We've discussed the causes of sorrow but what is it exactly from vanta from adita perspective three levels the highest actual truth straightforward answer is brahma supa it is the ultimate reality itself means sorrow sorrow is ultimate reality no brahman exact existence consciousness place it's like same gold made into um the image of Shiva and into the image of a

28:47 demon. Now if it was melted the image of the demons melted and now made into beautiful image of Shiva. If you ask what is that Shiva exactly what the demon was you'll be horrified you're saying that the Shiva is a demon. Is it God is a demon? No, but the material which you took to be a demon, the material which you now take to be Shiva is exactly the same. It is literally the same gold which is melted, melted and refashioned into this image. Similarly, it is Brahman alone. If there is a nondual reality, nondual means no second, then anything and everything we encounter in this world including ourselves must be that non-dual reality.

29:38 So sorrow the highest understanding ultimate understanding of what we call sorrow is nothing other than that one nondual divinity Brahman itself that's too difficult swami that's crazy you're defying sorrow even a massochist won't do that all right one step lower one little concession. It's not Brahman and it's not the ultimate reality. It is Brahma. First one was Brahma. Second Brahma. See, I'm just expanding upon what I heard a teacher say. He just said these

30:24 words. What? What is the nature of sorrow? Brahma, Brahma. That's all. Now you have to expand upon it. What is Brahma Verta? An appearance of Brahman. It's not the ultimate reality, but it's an appearance. Like you would see a movie on a movie screen. On a movie screen, you see tragedies sometimes, you see comedies sometimes. But you know, in both cases, you may weep at a tragedy, you may laugh with a comedy, and if it was a good comedy or a good tragedy, you would weep with it and you would laugh with it. But you know all the time it's a movie. It's an appearance. What underlies that is the same screen on the

31:11 screen of existence consciousness place on the screen of Brahman on the screen which is you plays this drama of smiles and tears of sorrows and pleasures. They are appearances of your real nature. They are not ultimately real, but they are appearances. Just as you would not be terribly upset with a tragedy on screen. You would not, you know, you wouldn't go out to the police station to file a report and prosecute the villains in in the movie. Um, similarly, you would not be terribly upset with your own being upset. It's an appearance.

32:00 By the way, all the time it's for the seeker, the advanced seeker in Vanta. Don't apply it on others. Somebody is weeping. You say it's an appearance. Then third if that's also too difficult the third level of analysis of what exactly constitutes the s sorrow from an vantic perspective is a little more concession procariti parinama it's a transformation of nature see it's the same nerves which carry pain and pleasure I'm just thinking today it's the same nerves

32:47 which give us sense Sensations of pain, pain and pleasure and just that the range of pain is much greater. Even the sensations which give us pleasure if you intensify it and prolong it very soon it'll become pain. So it's just a modification of nature. our neural systems the same brain the same mind and in vanta we'll talk about satwa rajas tamas it is the modification of prcarriti into rajas rajoguna which produces pain so this is another level of analysis of pain so three levels what

33:34 is pain it is a transformation in your brain and nervous system in our modern language or in a more advanced sanankian language. It is a transformation of nature into rajoguna. Rajas the very nature of the very characteristic of rajas is pain producing. Then third sadhan dishi inquiry into sorrow from the perspective of spiritual practice. Southern spiritual practice from the p perspective of gan path of knowledge. Pain you'll see pain is an offense.

34:23 Offense against what? Offense against your vantic knowledge. Moment you say I have clarity that I am the witness consciousness. If you say I am suffering, I am unhappy, you are uh you are violating, you have become a criminal. You're committing an offense. It's called an offense against your own understanding. If I am the witness consciousness, people say people say I understand. I am the witness consciousness. Everybody's witness consciousness. But that's not my problem. Swami problem is my son doesn't listen to me.

35:11 You see the jump we are making. I am the witness consciousness and my son doesn't listen to me. Where does the sun come in here? Whose son? Who doesn't listen to whom? From your perspective as the witness consciousness as atman and Brahman, your son is also the same thing that listening to you and not listening to you, wanting your son to listen to you and your son not wanting to listen to you. Both are at which level? Not at the level of pure consciousness? At the level of the mind and behavior. That's a problem which can be tackled at that level. But from your perspective as witness consciousness, it shouldn't be a problem at all. You should be able to

35:57 deal with it with evenness of mind. An offense against your your received wisdom. All those books you have read, all the talks you have heard, all the thought that you have put into I'm not the body, not the mind, I'm the witness consciousness. That thing, that knowledge, this highest spiritual knowledge which we have received, you it's an offense. They're committing an offense against it by saying, "I am suffering. I am humiliated by that person. I'm angry with that other thing." It's an offense. Don't do it. One sadhu put it very beautifully. Traditional wandering monk

36:45 simple advice. He said means the received knowledge. The knowledge which we have already accumulated. Learn to respect that instead of accumulating more. Learn to respect that instead of reading more books, listening to more lectures. Uh you know in our days the this digital technology was not there. We had the latest technology at that time was the photocopier machine. We would desperately photocopy you know rare books and um the accumulated wisdom which you have

37:30 already got and try to live according to that. Other means to respect. Try to live according to what you already know and understand. That's much more than enough. We know much more than we we can practice. We know much more. Our knowledge runs far ahead of our ability to practice. Swami Viveant put it this way. Uh an ounce of practice is better than 20 tons of tall talk. Swami Advutan G was a straight talker. One of Sriam Krishna's disciples. not a person who was literate did not read too many books he was fully enlightened so when somebody comes to him and asks

38:17 please give give us some advice some spiritual instruction I'll tell you what he said in his broken Bengali he was a Hindi speaker so in his broken Bengali what he said I'll tell you and translate these rascals they go around collecting spiritual instructions but they won't do anything. They won't practice anything. I did that once. I remember as a novice and we had this wonderful swami who was our mentor when we joined the order as monks as a young monk uh joined this swami was extraordinary one of the most

39:03 spiritual people I've seen so I was so lucky to have him in the first one or two years two years of my spiritual life and then the time came when he was leaving he was called away to a um you know higher responsibility at our main monastery he was leaving the ashram where we there. So the last evening I was walking with him I and other noviceses. So I said in all enthusiasm Swami please give us please give me some parting instruction and he snapped at me what I've told you the last two years if that has no effect then what I say now will have no effect also. So this is called pragya

39:50 from the perspective of sadhana spiritual practice from the perspective of bacti devotion I love god I'm devoted to god my whole focus is on the devotion to god in that case all sorrow is also taken as the grace of god anugrah sorrow is not sorrow Sorrow that is sorrowful when what takes me away from God is sorrowful. What takes me towards God is not sorrowful. What worldly people count as sorrow is no sorrow to me. Um so whatever we do um the result comes to us

40:38 in the form of u the grace of God. So even sorrow is is the grace of God. that monk who was bitten by a cobra and when he was revived from the poison, he said somebody asked asked him what happened. He said it was a messenger from the beloved. The one who bit me is the same one as who is now feeding me with milk and trying to revive me. The messenger from the beloved sorrow. Sri Ramak Krishna gives the example of the weaver who was a devotey of Rama and who surrendered completely whole life to Rama. So there's a story

41:24 of the will of Rama Ramita. So one day he was sitting there at night taking the name of Rama and uh robbers came to the neighborhood and they robbed a house of a rich man. The police came. The robbers were running away. The cops were chasing them. And the robbers saw this poor man sitting there. They dumped their stolen goods on him and they ran away. And the cops saw that the policemen came and says, "Oh, so he's the robber." They captured him and they hauled him off to jail. Next day he was produced in front of the magistrate and the people of the village came and said, "Oh, he's a saintly soul. He couldn't be a robber." And he was set free. So when he came back people asked him what happened what

42:10 happened and he said by the will of Rama I was weaving and taking the name of Rama. By the will of Rama the robbers came. By the will of Rama they were chased by the police. By the will of Rama they dumped their stolen goods on me. By the will of Rama the police captured me. And by the will of Rama I was in jail. By the will of Rama I found myself in front of the magistrate. And by the will of Rama he set me free. And by the will of Rama, here I am before you. That's how he treats sorrow duk that is bacti. It's the is the will of God. I'm fine with it. Not easy. But then no spiritual practice is easy.

42:55 Then there is a karmadishi a sadena spiritual practice from from the perspective of karma. Karma is good good bad bad none escape the law in Viveandanda's formulation good karma what is which is called dharma consciously done moral action uh is produces what is called puna merit and that puna produces suka happiness consciously deliberately done uh immoral action adharma produces is papa demerit. Papa produces duka sorrow. So suka and duka are the products of our past karma.

43:40 But this is not spiritual. This is just a statement of fact. Now how do you spiritualize this? If I work and whatever happens to me the pleasures and pains are the results of my work. Now can I convert this work into worship? If I do all my work as an offering to the Lord and just as you do puja here and you offer some fruits and sweets when you offer it it's called bhoga after the offering is over it's called prasadada the sacred food offerings now they are consumed by devotees as coming from the lord

44:25 it's sacred now similarly all the work that I to is puja and the results of the work karma is prasad is that which is coming what I've offered to the lord is coming back to me now now in my daytoday life the pleasant ones are very nice the unpleasant results of my work I I reject but if it's prasad you may like mangoes you may not like prunes but If it comes as prasad, if a prune comes to your hand also you will take it as prasad. It's not not that it's a prune is no longer very important to you. You might still prefer the mango prasad and

45:10 not the prune prasad. But still the fact that it is prasad is important. Similarly what comes to me in life all these actions it is prasad. The pleasant and the unpleasant are not so important. Right? So um this is the karma dishi or sadhan dishi from the perspective of karma. All right, we have sort of um time is more or less up. I think I'd rather hear from you. Let me quickly summarize what did we talk about duka about how to handle suffering krishti. What is the cause of suffering?

45:58 Three-fold investigation. Three causes external from sentient beings from our own body mind. deeper investigation it is the mind the thought in the mind that it's bad unpleasant even deeper uh cause is identification with the thought I am unhappy here is unhappiness but I am unhappy then the second kind of investigation was wasi what is it actually and the highest understanding highest realization of the enlightened ones Brahma swarupa it cannot be anything other than Brahman. This this experience of sorrow or that is not acceptable then Brahma va

46:44 an appearance of Brahman like a movie like a dream like fiction or if that is also difficult it's a transformation of nature don't be swept away by don't be swept away by that particular impulse of the nerves is Great. That's the goal of life. That particular impulse of the nerves are horrible. That's my life is a failure. They are nerve impulses. So transformation of nature sadishi from the perspective of spiritual practices uh ghana remember offense against your own understanding.

47:30 Then bacti it is the grace of God. I can tell you so many stories about how devotees take even sorrow as the grace of God. And then finally karma if I convert my action into puja then all suka and duka the pleasant and unpleasant it all becomes prasad. That's my that's the way I take it when things come to me from the world. Go back to the executive summary. What do we take away from the whole talk? They be centered in the knowledge that it is all one consciousness and I am that you are that one consciousness in

48:16 your understanding. That's one. In your mind, never let anything disturb the evenness of mind. Third vah in your transactions with the world. Asanga detachment practice deliberately consciously practice detachment. Practice not getting caught up.