The Types Of Minds (Chittas)

In this talk, Ektaji explains the (main) different kinds of minds as described by Buddha. This was recorded in a live session and you can not only listen to the teachings but also the back and forth discussion that was involved in the understanding.

Transcript

Salaam Salaam Salaam Salaam Salaam Salaam Salaam So now we are revising quickly just the basics of Rudhastha.

These are very basic but they are very very meaningful.

So we will go through them.

Desire is noise.

There is lots of noise in my head.

Too many thoughts means what?

I have a lot of desires.

Craving is also desire.

Aversion is also desire.

We have done all this.

It is super clear.

I don't need to explain this.

So if I am noticing there is a lot of noise in my mind,

It is because of lots of desires.

Now I have to accept this and become aware that yes right now there is this desire and that is the noise.

He said this,

She said this,

This shouldn't happen in life,

This should happen.

All this is noise.

Can I go to silence with the noise taking the noise hand in hand,

Buddies?

Silence and noise cannot be buddies.

So if I want to go to silence what do I have to renounce now?

Desires.

How will I renounce the desire?

By recognizing that desire comes from lack.

I have a sense of lack in life.

Something is there in life that I am not very content with,

Satiated with.

But understand this that the mind cannot be satiated.

Have you come to this realization?

Own realization,

Not Ekta's realization.

Have you understood it?

Yes.

This is Jaya's realization.

Is it Priya's realization?

Are you understanding what I mean?

Have you realized that how much ever I am running behind this thing or that thing or that event,

That situation,

I am only running because I want to feel some contentment.

I want to fill up something that I feel is empty in life.

But this thing that I am trying to fill with,

This cannot fill it up.

Not money,

Not riches,

You have it all.

Very few people have this good luck of being abroad,

Making six figure salaries,

Having such big homes.

Are you happy?

Did that money fill up your pot?

Are you satiated?

Are you getting the truth of it?

This desire which is there cannot be satiated by external things.

But I keep collecting things.

Why?

Because I have a lack.

There is some emptiness inside me.

And I am trying to fill it up with things.

That doesn't work.

What do you graduate to?

Relationships.

I need to have a happy family.

My children should be the best.

My husband,

My wife,

Best.

You take all those fantastic pictures,

Put them on Instagram and Facebook but that's not the truth.

Why are you taking that happy picture and posting?

There is a lack that I am trying to fill.

I want somebody else to say,

Oh perfect family,

Happy family.

I want that kind of a comment on Facebook.

Why?

You notice it?

There is a lack that I experience in my relationship.

That's why I need it from an external source.

Very clear?

We all have this.

So there is some kind of a void inside.

Some kind of a lack.

And if it has become very clear that this lack cannot be filled by people,

Situations and things,

Then only are you eligible to work the Buddha's path?

Take a moment to think,

Are you eligible?

Ask yourself,

Am I eligible?

Are you eligible?

Yes.

How come?

Yes.

This noise is the opposite of silence and what I've been trying to do,

I've been trying to hold noise hand in hand and try to go into silence.

I've been doing that.

That's why meditation has not been happening.

That's why I don't achieve that quiet mind,

That samadhi that people talk about.

It's only a word till now.

So we are going to do our best to work Buddha's path.

Buddha became silent from saturation,

Not from lack.

He had everything.

He had money,

Riches,

Women.

He had everything.

He was protected from even seeing any dukkha misery.

So imagine not seeing dukkha misery growing up.

Just seeing everything in abundance,

Abundance,

Abundance.

Saturation happens very quickly.

Saturation happened naturally to him.

And then he became silent.

He has taught the same silence technique to us that made him silent.

So what is it?

Just that awareness.

People kept teaching,

Become aware,

Become aware.

But how to become aware?

How?

The how was taught by Buddha.

It takes a few years to reach there.

Are you ready to walk this journey,

This path for a few years?

Yes.

Yes.

100 percent.

Yes.

You have the patience.

It's not going to happen overnight.

In one weekend I should get it.

Will it happen?

We've attended so many knowledge sessions by now.

You seem to be very serious about this path.

And then only it happens.

So drop your expectation that it should happen by this or this time.

Can you drop?

Yes.

And just be more and more sincere about being aware.

Without an expectation at the end that I should get enlightened.

I should hit samadhi.

But this should happen to me.

I should become silent like the Buddha.

I don't know what other expectations you can come up with.

But can you drop all these?

Yes.

And just be in the present moment.

And just be aware.

It will come when it has to come.

Yeah.

So how Buddha came to it?

Just by observing.

Just observe.

Just observe.

Desires drop away in fact.

Yeah.

The moment a desire comes,

A thought comes.

You take that step back.

Not being a part of that desire but just observing that is a thought.

There's a desire.

What do I do with this desire?

Normally what do we do?

Cling to it.

What do I do?

Take one step back.

Unhook from the desire.

Usually hooked onto it.

Yeah.

So step one is I will unhook from the desire.

Now when I unhook from the desire does it go away?

It's still lurking around.

And it's still there.

So I have to become unconcerned about it.

Step two,

Unconcerned.

But this hook is still tight.

Yeah.

So I have to unclench.

What is the meaning of this hook?

It is really tightness here.

See you're listening to me.

Look at me everybody.

And see,

Become aware that you're making an effort to listen to me,

To understand me.

And there is some tightness in your head.

Okay,

Release it.

Unclench.

Smile.

Are you understanding unclench?

Yes.

And you do this automatically many times.

I just put what you do in words.

Clear?

Right?

Did you become aware of what I'm saying?

Unclench.

Say again now that you've not understood some of you,

You're doing this.

Again you've cleansed.

Yeah.

This means cleanse.

Again,

Unclench.

Are you getting it?

When you unclench from your eye feeling the relaxation throughout the body,

There's an unclench happening throughout the body.

Correct?

Yes.

You smile and you return back.

I call this U3SR.

What is the first U?

Unhook.

Unhook.

What is the second U?

Unconcerned.

Unconcerned.

What is the third U?

Unclench.

Unclench.

Then S?

Smile.

Smile.

And then R is return.

Return back to whatever meditation,

Whatever you were doing.

Unhook.

When a thought comes,

I hook onto it.

You only said,

No,

I cling onto it.

So if I observe it,

Unhook,

Unhook,

Then I ignore it.

Observation.

We are breaking the observation down by these steps.

You do this naturally.

When you're very violent,

All this thinking,

Thinking,

Thinking,

Why am I thinking like this?

Oh,

I'm thinking about it.

You naturally do this.

You unhook,

You become unconcerned about it.

You unclench,

You smile and you relax.

Or you try to divert.

Yeah.

Even when you divert,

You are,

You have actually unhooked unconcerned.

And you naturally unclench.

Are you seeing this?

You're doing this very naturally sometimes.

I'm telling you to do it in meditation.

When you observe there is a disturbing thought.

He said this,

She said this.

I have to do this.

I don't have to do this.

It's got nothing to do with my 20 minute meditation.

Why am I ruining my meditation thinking about him and her right now?

So what do I do?

Unhook,

Unconcerned,

Unclench,

Smile,

Relax.

You do it anyways.

You don't do it step by step.

I just describe the flow.

It is a flow.

Have you all understood this?

Yes.

Unhook means I'm thinking about Shailaja.

Thought.

There's no need to think about Shailaja and my meditation right now.

So what have I done really?

I'm thinking about Shailaja.

She said this.

I am hooked onto that thought.

Unhook.

You don't have to think about it.

Unconcerned.

This is still clenched.

Relax,

Relax here.

Relax,

Relax.

Smile and return.

My smile?

Relaxes.

Yeah,

It relaxes you completely more.

It cuts off that thread.

Like going back to the same thought.

But as you're still not an expert,

You will go back a few times.

You keep doing this.

You three SR.

You three SR.

Yes?

Throughout the meditation,

Keep doing.

Even now,

You can keep doing.

You get too caught up in what Iktas is saying and say,

Lalalala.

Yeah?

Super clear?

Yes.

So this is something that you have to use in the meditation.

Again and again.

You use it anyways.

I've just given it words.

But now,

You consciously use it.

Consciously use it.

Aware.

Aware of every disturbing thought.

Now I only use it for a disturbing thought.

Is it important to use it for a thought?

The breath has become very feeble.

I'm not hooked on to the thought.

Understood?

You use it to a thought,

For a thought,

Which is disturbing my present moment meditation.

My breath has become slow.

Is that disturbing my meditation?

No.

It's a passing thought.

It came and it went.

Are you getting this technique?

There's no need to use it for a present moment thought.

You use it only for a disturbing thought about him or her or that situation or that thing on my phone.

She took my phone.

You're not getting it back till tomorrow.

It's a disturbing thought.

Super clear?

You can use it for pain as well.

The leg starts hurting in meditation.

It's a present moment thought.

It's hurting.

It's okay.

Unhook from the thoughts.

Oh,

Maybe it is this.

Maybe it is that.

Maybe it is arthritis.

Maybe I'm getting old.

This is nonsense.

This you have created one big love story.

Love story with the body.

Love with the body story.

You have created it.

Then you have to start unhooking.

Purely the pain,

What do you do?

Just don't.

There is pain.

That's it.

There is pain.

We'll come to the technique.

I'll explain the technique.

So,

People usually think that because Buddha went deeper into his meditation,

He thought that you have to,

When you stop desiring,

You stop creating future.

But really,

He went into his meditation and he realized that he lived life even more fully.

More happily.

There is this fear in you that it doesn't allow you to meditate.

Have you recognized there is some kind of a fear,

Something that doesn't allow you to go into that silent spot?

That Buddha took away with us.

He said,

It's not that your future will stop getting created.

Stop worrying about it.

It's happening anyways.

Your in fact worrying about it is bondage.

You're holding on to it.

So let go.

Drop the desire.

Any desire you have to drop in meditation.

Just be.

Just be with others.

Human life is bondage.

This you all agree?

Yes.

Good question Mark.

Maybe,

Maybe not.

It is the body.

It is the body.

There is something inside you that feels it's stuck in a cage.

It wants to get out.

That is the void feeling really.

That is the restlessness that you feel.

You try to fill it up with money,

With means,

With fame,

With more relationships.

You know what you're doing now?

You're filling it up with more jnana,

Spiritual knowledge,

Ashtavakra,

Abodhkita,

Patanjali.

This course,

That course.

You're trying to fill it up with that.

Yoga maya.

Don't try to fill that up.

That's not the purpose of jnana.

The purpose of jnana is to make you realise that I'm trying to fill it up with something.

And just feel it.

Be with it.

Awareness is the purpose of jnana.

Not the number of courses you've done.

Not the number of scriptures you have written or attended or by hearted.

That is not the purpose.

The purpose is I apply it in my life.

Become more and more and more and more aware.

That is the only single purpose of spirituality.

Awareness.

Is saturation the same as gratitude?

No.

His saturation was there's everything in life.

Name,

Fame,

Money,

Women,

A wife,

Pregnant,

Who's a child.

Everything that he wanted.

Kingdom.

Saturation came from that.

He got saturated with everything and realised there is misery still.

That is the meaning of saturation.

Got it?

For me I also feel a level of saturation in my life.

But you still have attachments.

You don't want to let it go.

It's not reached full saturation.

Full saturation will mean full dispassion.

Full dispassion.

100%.

Nothing matters.

So this sense of lack is actually felt by the ego.

Correct.

That is trying to cling on to this and that and that rather than to make it full,

To make it complete.

Yes.

But the ego does not realise that it cannot make itself full.

The ego has to die for you to feel the fullness.

The ego does not want to die.

So we always keep us stuck in that one.

Correct.

Perfect understanding.

Because that's with identity.

It does not want to lose that.

Yes.

The ego does not want to die.

Simple.

Before the body dies,

You die.

You have to die.

What does he mean?

Ego.

This is that ego that is attaching to this and that and that and that.

Till the ego is attached here and there,

There is no saturation in life.

You are still craving.

You are still craving.

You are still passionate.

Yes.

And what does one have to do to go beyond bondage?

See.

How does one get out of this cycle of birth and death?

By not creating any desire.

Okay,

By not desiring.

How?

By realising that you are already full.

But that is very intellectual,

Realising I am full.

But I am not feeling full.

So every time the desire comes,

It's observed in that of past.

Good.

Know that it's the ego desiring.

So it was Buddha's technique.

It was the middle path.

Learn to walk on a tight rope.

It is like an elephant walking on a rope.

That is not leaning to this side and not leaning to that side.

What sides do we lean to?

In Buddha's time,

Most of the sides were?

Atheists,

Too much people,

They are not too much people.

Yes.

Either complete blind belief,

Blind faith or atheists,

God or no God.

Or people who were indulging.

At that time,

India was super rich.

You know this?

People were super,

Super rich.

And they had everything.

So life was all about indulgence.

And then there were some people who left everything and became recluses and went to the forest.

They said life is about renunciation.

He said,

Okay,

These are all concepts.

Do you know it as your truth?

I don't know it as my truth really.

I just feel everybody is indulging so I am also indulging.

He has a Mercedes car.

I have to get a Mercedes car by next year.

Oh,

He has a house on the golf course.

I will have a bigger house right next to his on the same golf course.

Indulgence.

So we keep indulging,

Keep indulging.

Or there are people who leave everything and go to the Himalayas.

But they are still thinking about that Mercedes car,

That house,

That golf course.

Is that renunciation?

So what did Buddha say?

Middle path.

What is the middle path?

Not sticking to this belief,

Not sticking to this belief but experience your truth.

Being in the centre.

So similarly,

What are your opposites?

I have just listed a few over there.

Either you are too angry or you are suppressing your anger.

These are just few examples.

You are stuck in this is right and this is wrong.

You are stuck in this is okay and this is not okay.

You have such concepts.

He said drop.

Drop.

The middle path.

I will experience something,

Understand something and be with it.

But what I experience and understand is that permanent?

It changes after some time something else becomes my experience.

Are you seeing what he is saying?

So don't hold on to a concept because everything is changing.

This is the highest truth.

Everything is changing.

Everything is changing.

This is the highest truth.

There is no other greater truth than this.

So don't hold on to any single concept.

Nothing is permanent.

Recognise this.

Accept it and be with what is.

See the reality as it is not as you want it to be.

You have a picture in your mind of how you are,

How your life is.

Have you noticed?

It's a very beautiful rosy picture.

Very pretty and you think everything is going in this way only and it should go in this way only.

This is how I want it to be.

It is not right now dear.

But I fool myself that this is the way it is.

But that picture also gets changed.

It gets rosier and rosier and rosier.

That's what more and more craving,

More and more things you add.

So you recognise it that reality is not what I want it to be and reality is not what I want it to not be.

This should not happen.

That should not happen.

My house should not catch fire.

My road should not be full of fire and thorns.

I don't want it to be.

Are you seeing this?

This is all I see in my head because I am lost in my imagination.

I am lost in my satna ki duniya.

I am not looking at reality as it is.

Are you understanding what he is saying?

It is very very subtle.

It is for people who have really been on the path of knowledge and understood their own mind.

It is not for beginners.

A beginner can't even understand this.

He is not ready to accept first of all that I am imagining something else than what is right now.

Correct?

You were like that not ready to accept in the beginning.

No,

No,

Everything is good in my life.

If your mind is still saying that you are still a beginner.

Wrong class.

Wrong class.

You have not reached that level yet.

The real sadhak who came to Buddha had already realised the problem is where?

My mind.

My mind.

My mind.

It's got nothing to do with the extra-minister.

It's here.

So if I am blaming here,

It is my problem.

Not their problem.

Why I am blaming.

He has started recognising my mind is the problem.

Now we are opening up the problem.

Defining the problem.

What is the problem?

The mind is not looking at reality as it is.

It's wanting the reality to be a certain way.

There is a very subtle reality.

Your virtual reality and you have a subtle belief,

Fake belief that it is like this and when your husband or wife is not behaving according to your reality,

You get angry.

So who am I really getting angry at?

My expectation of how he should be behaving or how she should be behaving.

Are you seeing this?

This is related to your personal life.

You have an image in your mind of how your child should behave with you.

And you describe your child also like that.

Boasting about your child to your mother,

Your mother-in-law,

Your father,

Your father-in-law,

Your relatives.

And really your child behaves exactly the opposite in front of them.

And what happens inside?

Oh big fire.

You are not ready to accept it.

There is a big fire.

You don't want the reality to be like that but the reality is that.

Are you getting it?

Yes.

So most of the time you see it but you don't want to see it.

I see it but I don't want to see it.

Correct.

I get a glimpse,

I push it away,

No no no.

Yeah,

I throw it under the carpet.

Another time.

This is creating the turbulence in my mind,

The impurity in my mind and that is why I cannot medicate.

He said,

Look at reality as it is.

That means you are accepting the reality.

Yes.

The child is like that,

The husband is like that,

The mother is like that,

The father,

Whoever in your life is like that,

The boss is like that.

My situation is like that,

I am not going to imagine something and hold on to that concept.

My husband always listens to me and suddenly he doesn't listen to you.

Then what happens?

Yeah.

So really really I was not seeing the truth as it is.

Now I want to change this truth.

This is also not being with the reality.

Are you seeing this?

Yeah.

Yeah.

What is his path?

You walk on coals of fire.

Look at reality as it is.

You have the guts?

Then there is an expectation here.

If I see reality as it is then it should change.

Change.

That is what he is telling you again and again.

No expectation that it will change.

I am going to be with the reality as it is.

So dream is a desire.

Yes.

You have been thought wrong.

Dream big.

So this is exactly the opposite teaching of the material world.

Dream,

Dream,

Run,

Run,

Run,

Achieve you,

Become big in life,

You become successful,

You become big and successful.

You become old also.

You lost your beautiful smile and your beautiful skin running behind these things.

Now you have a stressful smile and a stressful look because you ran behind money,

Name,

Fame,

Power,

Whatever you ran behind.

Now you look back.

Did that give you the happiness?

No.

It's very simple.

I was not with reality until now.

That is why I am unhappy.

Who is to blame?

Me.

Not somebody else.

Is this super clear what he is saying?

Be with what is.

That's why when you ask the question if there is a pain coming up in meditation,

What should I do?

Be with it.

It is my current reality.

Be with it.

Be with it.

Without expecting it to?

Change.

Change.

Go off.

Yeah.

I be with it with an expectation all the time.

It will go away if I keep observing.

Now it has to go away now.

Now.

Now.

That's why it increases.

Even to begin with,

When I sit for meditation,

I am like,

Okay,

45 minutes,

50 minutes,

It's gone apart.

Again,

I am not being with the reality of the moment.

It is not hurting now,

So just stay with that.

It is not hurting.

Whatever is,

Is.

Can you apply these few things to the meditation?

Number one,

You three yes sir.

Number two,

What is,

Is.

Yeah,

These two pointers for the meditation.

So we will be with the reality as it is.

It's foggy,

It's not clear,

I can't see my path.

That is the truth.

I will be with it.

I will not create a scene in my mind that I know where my life is going.

Yes.

Super clear.

Being with the truth as it is.

How to do this practically?

He helped us understand our mind better.

So he said,

You don't have one single mind.

Do you have a single mind?

No.

How many are there inside?

Small mind.

Only two?

No,

No,

Many,

Many,

Many people.

Many check,

Maybe they only two were assisted.

It's like those Matryoshka dogs.

You open one,

Another one come out.

You open that one,

Another one come out.

It's like that.

Like a Asbari toss I have in my hand.

How many?

150 plus types of minds you have.

Buddha actually meditated and figured out,

Ah,

This is one type of mind.

Can you put it down?

Ah,

This is the second type of mind.

Can you imagine this type of awareness to see a thought,

Analyse it and then put it in words?

In a bucket.

In a bucket.

So he said there are 150 plus types of mind.

We won't learn all 150.

So I will just teach you four types of mind.

We've already discussed it yesterday.

The first is vinyana chitta.

Vinyana is cognition.

That mind which cognises the world of people,

Situation and things.

Receives the data.

Is cognition.

How is it different from perception?

Perception has already analysed human,

Maroon colour,

40 people,

Room.

This is perception.

It has already analysed.

Before you reach the perception stage there is cognition.

Cognition is just input of data.

Collecting data.

Are you getting it?

So just hearing is also cognition.

Just the sound is cognition.

Words are coming out and hitting into your ears.

Yeah,

That sound is cognition.

But the second perception that she spoke about is you're listening to the sound in particular words that Iqta is speaking.

And you're understanding it.

Yes.

Is perception.

If I'm hearing a foreign language then I'm just organising.

Correct.

There's no perception.

There's no understanding.

Yeah,

But then you understand that I don't understand.

You understand that you processed.

It's very quick.

You cognise and then you process.

It's like kha-tak.

He could see this that there is a cognising mind and then there is a processing mind.

A cognising mind is called vinyana chitta.

The processing or the perception is sannyajitta.

How does it perceive?

It compares it to a past memory.

I don't recognise these words.

It's a foreign language.

Sounds different.

Maybe it is Chinese,

Japanese,

Something from Asia,

East Asia.

Like that.

All this who said,

Who did?

Sannyajitta.

Sannyajitta.

Very clear?

Vinyana and sannyajitta.

What happens the moment you have dissected some information?

Forget about the sound.

Then judgement happens.

There's judgement also who's doing it?

Sannyajitta.

Sannyajitta only compared to the past memory and put a label.

Somebody says bad things to you.

Somebody says your nose is crooked.

Sound comes.

Who cognises?

Sound.

Who cognises the sound?

Vinyana chitta.

Who processes and analyses?

This is a criticism.

Sannyajitta says it is a criticism.

It is bad.

Then what happens?

When there is bad,

Then it is a criticism.

Next is vedana chitta.

Because it was a criticism,

An unpleasant sensation arises in me.

If it was praise,

Pleasant sensation arises.

And you will know pleasant sensations feel pleasant.

Unpleasant sensation feels unpleasant.

You know it.

Yeah?

Very clear,

Vedana?

Vedana anupashchana.

And the fourth.

When I react to this sensation,

If it's pleasant,

How do I react?

Be smile.

And?

Craving.

Now I want it again.

Somebody has praised me.

I want it again.

That's why I put that photograph again on Facebook.

Last time I got 20 comments and 45 likes.

Now I want more.

Got it?

If it is a criticism,

What is your reaction?

I don't want it.

I don't want it again.

I don't want it again.

I don't want it again.

Understood?

This reactionary mind is sankhara chitta.

Is this super clear?

Yes.

Tell me without looking at PowerPoint.

Then you have to do the reflection which collects the pain,

Cognize,

Block the receives.

And then you have to do the reflection,

The assessment,

The process.

Being in the creative energy,

The sensation.

Yeah,

Just that sensation is created.

That sensation is created in response to?

Sanya Chitta.

Use the words.

Vedana comes up in response to?

Sanya.

Sanya came up in response to?

Vedana.

Are you getting the chain?

It's a chain.

Yeah.

The moment there is a Vedana,

There is a reaction.

That is sankhara chitta.

Super clear?

Yeah.

You can close your eyes and tell me the four names.

Vedana.

Sanya.

Sanya.

Vedana.

Sanya.

Sanya.

Vedana.

Sanya.

Sanya.

Sanya.

Right?

Because now I will just use these words without using the English translation.

You should get it.

Because when I'm in the flow and in the flow,

I might forget to translate.

Okay?

Super clear?

Vinyana is one that cognises.

Sanya is the one that analyses and labels.

Yeah.

Vedana is the one that reacts to this label.

To that judgement.

It reacts to that.

Has it reacted to outside?

Inside only pleasant and unpleasant sensation has come up.

And?

The sankhara chitta has reacted to?

Vedana chitta.

This reacts to this.

This reacts to this.

This reacts to this.

This reacts to this.

It's linked.

I get caught up in this link and it's so fast inside I don't even realise it's happening.

Correct?

When do I see it?

After the reaction.

After I scream shouted that all drama.

And I asked,

What did I just do?

Then I become aware.

Too late.

Sometimes you don't even get aware even after that.

Inside before I was in this knowledge I was not even aware after all that.

At least now awareness has come.

Some of you become aware even before reacting.

Has it started happening?

Yes.

When I am doing some action I am still noticing what is happening in my mind.

And so in that scenario I am not doing 100% action right?

Because my mind is what is happening in my mind.

I am really supporting something.

What is happening in my mind.

Observing my mind.

I am not 100% action.

Slowly slowly you begin the skill where you are aware of the action in the hand,

The thought in the mind,

The emotion coming up.

The entire range will become visible.

You have seen a floodlight?

What's a floodlight?

The whole room will brighten up if I put on a floodlight.

Like that.

Every nook and corner you will be able to see in one go.

That is our goal.

If that has not happened then you have not meditated.

Are you reading it?

Meditation is equal to awareness.

Buddha is all about awareness.

Sharpness of awareness.

Where is the mind getting attached?

Because now I can renounce on phone that I find something else to get attached to.

Why is that?

Habitual tendency he called it.

So we will do more sutras as we go.

It's called becoming.

Whatever I crave for I cling to it.

Whatever I cling to I develop Upadana.

Upadana is like thirst.

Thirst for the same thing again and again,

Again and again,

Once is not enough,

Twice is not enough,

Twice is n number of times.

Upadana.

Thirst.

And I keep doing the action,

I keep thirsting.

I keep doing the action,

I keep thirsting.

I keep doing it.

And this becomes a habitual tendency.

So what is the habitual tendency?

Is it the object?

What is it?

This thirsting.

Craving,

Then clinging,

Then thirsting for it and then wanting it and then jumping into the action.

So it doesn't matter what the object is I am craving for.

What is my problem?

My Upadana,

My thirst,

My clingy clingy nature.

Are you understanding this?

So he said you start observing that this is happening to you.

The more you start observing the sharper you will become about.

Craving came up.

See inside that pang is there to go reach out for that chocolate ice cream sitting in the fridge.

You ignore it.

You start doing some other work.

Again it comes up chocolate ice cream in the fridge.

Again you ignore it.

You do something else.

Again it comes up chocolate ice cream in the fridge.

Literally hands going out.

You feel those hands going out and taking that chocolate ice cream.

You haven't done it yet.

You haven't even walked to the kitchen yet.

But you can literally feel it.

Correct?

Are you understanding what he means by Upadana?

Thirst,

You call it thirst.

So he says craving leads to clinging.

Clinging leads to thirst.

Thirst leads to habitual tendency.

This is what you keep experiencing.

Once you have taken the phone away now you want something else.

You are craving for Facebook,

For logging on to your email.

See that thing comes back.

This is habitual tendency.

Bhava.

Pali bhava.

He described bhava as something like a flow.

This flow has happened because of my habitual tendency I cultivated in the past.

So I tend to jump into it.

I tend to jump into it.

Again and again I tend to jump into it.

And the more I jump into it the more the flow becomes stronger.

And this is the cause of rebirth.

Bhava is the cause of rebirth.

Could you be,

Even after observing the sensation,

You don't want to react but you still react.

So you see that.

You want to react that is why you are reacting.

Accept reality as it is not as I want it to be.

Yes.

Exactly.

Honesty,

Honesty will get you there.

So just being aware of your own desires,

Why that is cause,

It will drop.

Again,

Expectation it will drop.

Just become aware.

Period.

Stop.

Full stop.

We will stop.

We know it's tough.

This path is very tough.

It's like literally making you walk on broken brittle glass.

It's telling you now smile.

Okay.

Come to work on the glass.

And now I'm so mad at you.

Like you said,

Walking on that rope.

Yes.

It's exactly like that.

That is why it was meant for people who've been in knowledge for a long time already,

Feel and are ready to do the hard work.

So once you start discovering your mind in depth,

What will you discover?

The innermost core is of anger,

Hatred,

Jealousy,

Whatever you notice.

These are my mental contents.

Right now,

I am in anger or right now I am in jealousy.

Yes.

And that is the truth of this moment.

That is why dhamma.

The same word dhamma in Hindi is dharma.

Dharma means the truth,

The nature,

My current nature.

So dhamma is just that only.

And now if you understand impressions,

I've explained impressions.

Sankhara chitta is the one that creates an impression.

And impressions are of the same fear,

Anger,

Jealousy,

Hatred,

Blah blah blah whatever I have collected in the past.

So these are called sankhara's impression in Pali is sankhara.

The chitta that creates the impression is called sankhara chitta.

The only way out is awareness,

To become aware and see the reality as it is.

First step for you is actually courage.

Yes.

You have to accept it.

You are not ready to accept it.

Realizing the truth may be easy.

We know the truth but accepting it is the challenge.

Correct.

You still want to prove it to,

No no you want to prove it to yourself.

No no I am better than the others.

Are you seeing this?

It's very subtle in you.

Ego is still there.

I am better.

No no I am not so bad.

Then you are,

What you are doing is you are throwing mud under the carpet and thinking the room is clean.

It's not clean.

That's why you are not feeling pure.

That is why you are not being able to meditate.

You are getting the truth,

Your own truth.

Only you can see it.

Iqta cannot come inside and see Samatha's truth.

Iqta cannot get inside Shriram and see Shriram's truth.

Only Shriram can go.

Only Prema can go.

You go in and see it as it is without covering up,

Without faking your own self.

That is all that is the meaning of awareness.

Courage along with sharpness of being in the present moment is equal to awareness.

Have the courage to accept it.

Super clear?

Now how will we observe like a scientist?

How does a scientist do his job?

Detail.

Detail oriented.

Detail oriented is very important.

Yeah.

When you cover up what are you doing?

You are skipping the details.

Then will you progress?

No skipping details.

Okay this is it.

Right now I am experiencing jealousy.

I am going to observe jealousy.

It is like a big fire.

I am thinking of her and she has this or I don't have this or he has this and I don't have this and it is burning me.

I am just going to observe the details of that burning inside me.

What do I usually do?

No,

No,

No.

I am not jealous.

I am not like that.

I cover it up.

It is burning but I am ignoring.

Are you seeing this?

He is saying you jump into that fire and observe.

Okay ready to burn but I am not going to indulge in thinking bad about her because of this jealousy.

I am not going to indulge in any other thought about him or her.

Can we do that?

Just observe.

Observe.

There is this sensation coming up and I have to just be with it.

I just threw an example.

It could be anger.

It could be hatred.

It could be even passion.

It could be so many other things.

Only you know what is happening inside.

See it?

So by pure observation only can you get there.

Yes,

That is why I told you it is a hard path.

It is not easy.

You have to be ready to observe yourself.

Are you ready to close your eyes to the world and just go in and just observe yourself?

However boring you find yourself are you ready to observe that boring person inside?

Yeah?

For a long time.

Already sighs.

Can I just,

I am not sure if I understand it or not.

For me,

Can I try and explain it with an example that works?

It is the food.

If I say I am trying to see a chocolate brownie ice cream.

So now that craving has happened.

So that sensation.

So I can process it.

So first I saw it.

Then Vinayana,

Sanya.

Then the sensation.

And then Sankara would be my last,

Like the saliva.

So then my Vahsenic hands would want to go and get it.

And whether now,

That means I have already lost the boat.

So I have missed it.

Yeah,

Yeah,

I am coming to the solution.

We were only doing problem definition.

Till now you understood the problem.

Good.

This is the problem definition.

We are coming to the solution.

We are thinking about it.

Samaja aayam,

What she explained.

Everybody has said.

Chocolate.

You observe the sensation but you still got into it.

So now I am going to explain to you what you are doing wrong in your observation of sensations.

And you will be able to prove it to yourself.

I don't have to put it in words.

You will be able to see it.

Start doing this.

So you have to do it like a scientist.

So how will we do it?

Step one is observing Vinayana.

That first cognition that comes up in you.

For example,

You just walk into this room and you see people,

Whatever.

15,

20 people sitting.

And you just see and you don't process,

Don't label,

Don't judge.

Nothing.

Then you are in pure Vinayana.

Pure cognition.

You are getting it.

But this is very hard,

No?

That's Sakshi Baba.

This is very hard.

That's why you have never been able to remain in Sakshi Baba.

So he says,

I will give you a second best.

This is the best.

This is our end goal.

That I come into a room and I don't have any judgments,

Any analysis,

Any processing.

What is,

Is.

Because this is not contributing to my growth,

Is it?

Yeah.

What about recognition?

Yeah,

That is what is.

That would be Sanya too.

Correct.

So there is no need to recognize.

No,

You recognize these are men or women or… That also I can tell you Buddha's story.

I think I told you in the last session that Buddha was sitting in the forest and admiring the beautiful full moon and a naked prostitute ran across from this side of the jungle to that side.

He didn't even see,

He didn't even know.

And four men came running and stopped in front of Buddha and he said,

There was this very gorgeous woman,

Beautiful prostitute.

She just ran from here.

Could you tell us which direction did she go this way or that way?

I said,

I don't know.

How can you miss such a beautiful woman?

She's not in wearing clothes.

How could you miss it?

So he said,

I am not even at that state to notice whether it is a man or woman.

So forget clothes or nakedness.

But he saw.

His awareness was possible.

He saw somebody.

Yes,

There was just a figure that passed by.

But I have no interest in even knowing whether it went that way or that way.

I'm not interested in knowing whether that person went northwest or northeast.

I don't care.

They didn't get it.

These people later on,

Many years later joined the path and they told Buddha that this had happened.

And now we understand after so many years that you are in pure vinyana.

There is no judgment analysis of something that is not going to contribute to my group.

That is not required.

That's when he said,

Even an additional thought is a burden.

Why should I even think this is a woman?

Why should I even think she went this way or that way?

Got it?

So that level,

That is the end goal of a yogi.

And that is the only way out of this samsara.

To get into pure vinyana before enlightening you.

So you can stop right there actually.

Yes,

You can.

If you are so super sharp and aware and your gada is full now,

Totally saturated,

You are full of dispassion,

You will be able to stop there.

But if you miss the boat,

Then what?

Then stop at the next mausa.

Sanya is a wild horse.

He goes,

He labels,

He judges this person like this,

This person like this,

If not others,

I am like this.

Sanya has already processed,

Analyzed,

Put labels everywhere.

What to do?

Can you stop at Sanya?

It's a chain,

No?

You have not stopped at vinyana,

You can't stop at Sanya.

Sanya has already processed.

The moment it's processed,

Sanya and Vedana are husband-wife.

He got his three profiles already.

Yes,

The moment Sanya has set criticism,

Vedana brings the unpleasant sensation.

You can't stop it before the vinyana.

You can only stop it at vinyana or after vinyana.

Sanya,

Vedana,

Husband-wife,

Hand in hand,

One couple that cannot divorce,

Forever together,

Made for each other.

Understood?

Yes.

So the moment criticism,

Unpleasant sensation.

Praise,

Pleasant sensation.

Together it happens almost simultaneously.

Your job is really to start becoming aware.

Is this really happening?

Or is Buddha faking me?

Is Ekta faking us?

Don't believe what Ekta says.

Your job is to start analyzing.

You come to your realization.

Rich has to come to our realization.

The moment there was this analysis,

This judgment is labeled,

Immediately I had a sensation.

It was almost simultaneous,

Together.

You come to this realization.

So now Vedana is a little more gross.

I can feel it.

That is where I can stop,

Just by observing.

That is why I keep saying observe sensations,

Observe sensations,

Observe sensations.

Got it?

So at Vedana,

I can stop.

What happens to you when you are stuck in Sanya?

We try to build a story that is ours.

99% of the times it is not how I see reality,

How I want to see reality.

If I already have a preconceived notion,

This person is bad.

What will happen?

However nice she behaves,

What will my Sanya do?

She is bad.

Are you seeing this?

So checking your life,

If you have preconceived notions about people being good or bad or right or wrong.

Most of the times,

It is really just a cat and you see it as a lion.

It is a wrong analysis.

If this understanding becomes clear,

You will learn to stop it,

Pure Vinyana.

Because when you stop trusting your Sanya,

Right?

Right now you have firm faith in your Sanya.

It is like this.

I know she is like this.

I know he is like this.

So I am not ready to even doubt my Sanya.

How will I let go of my Sanya?

Are you getting it?

So I won't be able to stop at Vinyana.

Understood?

When you stop judging people,

That's when you know.

Yes.

You are not processing it.

Correct.

Sanya will become subtle,

Thinner.

Yeah.

The stress is not on Sanya.

The stress is on recognising how to stop at pure Vinyana because Sanya is nonsense.

Are you getting it?

The stress is not on Sanya.

You can't stop after Sanya.

You can't sit and analyse Sanya is always wrong.

Initially you will have to analyse it.

It is always wrong.

It is always wrong.

That's why my opinions keep changing.

That's why my ideas keep changing about the same person.

My concept about the same thing keeps changing.

Sometimes I am happy with the same office situation and sometimes I am sad about the same situation.

Means what?

Means my Sanya is wrong.

Yes,

Sanya is wrong.

Yeah.

I am still not very clear on the recognition part.

Like if I walk into,

To begin with,

Let's say if I walk into a room.

Yes,

I know that that's a room,

Right?

So that recognition of a room comes from Sanya,

Not just from Vinyana.

Correct.

So all I am saying is Vinyana is cognition of the room.

Okay.

Okay,

Got it.

Yeah,

It's just cognition of the room.

Without analysing big room,

Small room,

Broken room,

Broken walls,

Beautiful walls,

Blah blah blah.

You can go into so much after that.

Yeah.

Understood?

Just cognising room.

Right.

Stop.

You are not even really saying the word in your head.

You know what I am saying,

Right?

It's only for the ease of speaking that I am saying the word room.

At cognition level there is no.

You are not saying room.

Right.

Understood?

The label has not come.

Right.

I try to practice while driving,

So I am just observing the car and just seeing it so that,

You know,

Thought comes,

Okay,

I am just observing.

So it was easier while driving because you can't do anything else.

Correct.

While driving if I have a cup of water,

You know,

Without any more sunnier of dirty water sitting for a long time,

Plastic has melted into the water.

All that nonsense analysis that happens,

Either I drink it or I don't drink it.

Yeah.

But not getting into the sunnier is an intense practice.

Yeah.

Being in pure vinyana.

The stress is on being in vinyana.

The stress is not on avoiding the sunnier,

Fighting the sunnier.

It's too far.

Are you understanding when I say the stress is on where the starting point is being at pure vinyana.

Again,

This is a challenge.

You don't have to start there.

This is a very advanced stage.

Understand it is there.

Understand this is my end goal.

Yeah.

But we're going to start with something easier.

Is sunnier the Dvandva that we observe?

Yeah,

Yeah.

So we do.

So Dvandva has a mixture of everything.

Sunnier has gone into Vedana.

Vedana has gone into Sankhara.

Again,

It is a vicious cycle.

Sunnier,

Vedana,

Sankhara.

Sunnier,

Vedana,

Sankhara.

Sunnier,

Vedana,

Sankhara.

I have never gone before Vedana so far.

So we cannot even go to as is unless we stop at Vedana.

Yeah.

When the final goal.

Final,

Yeah.

Yeah,

But he gave another easier way also.

What is the easier way?

What is the sensation?

The way they observe the sensations.

Later on,

You can become more sharp as to observe just the vinyana.

But to start with,

We'll start at sensations.

So Sanyasa has a definite function,

Right?

As you need to use it correct way.

Yeah.

You need to,

Right?

But you don't,

No?

Yeah,

Yeah.

I mean,

We don't use it correctly,

But like the native process that you were teaching,

I am not this,

I am not this.

That is kind of Sanyasa,

Right?

But that is only initially.

Your intellect is not so dumb to forget it by the next session.

But what does the intellect do?

It stresses on it.

It makes words out of it.

It makes a nice kitty-ree-pulao in the head about it.

And then you're stuck into it intellectually rather than actually practicing it.

For practicing it,

You don't need the words.

That's where people on the jnana path get stuck.

I've mentioned this many times.

We get stuck in our intellectual words.

We intellectualize knowledge and we think we have understood it and it has become my nature.

Has it become my nature?

Not my intellectually understanding.

How?

Experience.

Only when it becomes a part of my experience.

For experience,

No words are required.

You've already learned the alphabet A to Z.

Do you keep revising?

A,

B,

C,

D,

E,

F,

G.

No.

You directly form sentences.

I understand what I'm saying.

Yeah.

Direct experience.

No.

You don't have to keep revising the alphabet.

Neti,

Neti,

Neti is alphabet.

No,

No.

I meant the process of what you do.

Not meaning the.

.

.

Sanya is not required most of the times.

You already are aware.

First time you just came into.

.

.

William Zunim.

William Zunim.

You came here.

That's the first time you needed the sanya.

That's it.

To recognize that this is the dining hall.

This is where I stay.

This is the meditation hall.

Done.

The first recognition of sanya is done.

There is no need for additional.

.

.

Go on,

This is beautiful.

This is nice.

I don't like this.

This is like this.

This is.

.

.

Unnecessary sanya.

Yeah,

But it does have a functionality,

Right?

Of course it does.

That is why it is there.

He's saying use it purely for that.

Are you getting it?

Is that a sanya or vinyana?

Because you're just recognizing.

.

.

Vinyana is just cognizing.

Cognizing is just.

.

.

There's no thought in my head yet.

That this is an activity center.

This is where I stay.

This analysis came from sanya.

Just seeing everything.

Just hearing everything.

Just feeling the cool.

It's something like a passing cloud.

It's too fast.

You're not really getting anything inside.

Correct.

Perfect.

That is pure human.

As soon as we see this,

We are so busy analyzing it.

That's why we are so hard.

It's becoming hard for us to separate those two.

We are mind tendencies.

So we get into that as soon as we see things.

To stop there.

To differentiate it,

It's becoming difficult.

That's why we are here.

Correct.

Job-reder.

Correct.

Now are you getting it?

Yes.

What you are saying is a subtler level.

The basic functionality you can say and the unnecessary extra garbage that I've collected after that.

Basic functionality was to leave an activity center.

The lodge where I stay,

Dining hall.

This is the path.

Don't take this path.

Too long.

Oh,

I see whatever.

Done.

Basic functionality.

Let me go on and on and on and on using that.

Are you getting it?

But this is a habit now.

How to get out of the habit.

It's nice to learn here.

Do it for like 10 minutes.

But you go back home,

What happens on Monday?

Back to the same routine.

That is why he said,

Let's do a little easier thing before we reach the pure limit.

Okay.

What is the easier thing?

Just to be aware.

They are coming to it.

Still not coming.

Does it mean that if we are following the basic functionality of Sanya,

Then the Vedna will not into rising?

Correct.

The chain is broken.

When the chain is broken,

There is no pleasant,

Unpleasant what is.

Then you have a very calm body mind.

Pure body mind.

Don't have one which is firing neurons all the time.

Too much science?

Firing sensations all the time.

Yeah,

Which is a very calm body mind.

It's actually a dead ego.

In the scriptures,

It's called death.

Where there is no more those vasanic hands going out or those desires running out of you.

When you're walking in the nature.

You just are walking in the nature.

You're just seeing the beautiful sunrise.

You can see the beautiful colours of the sky as they are.

Without even saying it is beautiful.

Without even saying pink colour or violet colour.

Just being with the two beauties.

That's cold,

Hot,

Whatever it is.

Yes,

What is,

Is.

Not promising it is hot,

Cold.

Correct.

Just being.

Purely being.

Got it?

Even thinking is a doing.

Yeah,

So Buddha said I'm not ready to do that much also.

I won't do that also.

I will just be not do.

Is this getting clearer?

Yes.

Very very clear.

Yeah,

So this is what you need to learn now.

In Vedana,

When Vedana comes up,

I just be.

I don't even desire that this Vedana should go away.

Or if it's a pleasant sensation,

What do I desire?

What?

It should stay.

So I don't desire for it to go away or stay.

So right now even I associate my bliss and calmness also with some pleasant sensation.

Yeah,

It's not pure.

Correct.

The pure bliss or calmness is just like calm.

The being.

When you get a taste of that,

You don't enjoy this pleasant sensation.

This is also pain then.

You will come to that point.

Probably you don't see it yet.

But even a pleasant sensation,

Excitement.

You get a job,

You get something that excitement is pain.

It's disturbance.

It's a disturbance from that equilibrium.

You don't want to be disturbed out of that equilibrium.

It's like still water.

Yeah,

Excitement is that ripple.

You don't even want that.

That also is non-acceptable at that stage.

And it's very much achievable.

So there won't be any tears,

Nothing.

No emotion.

No tears.

You can get into that equilibrium as easy as just closing your eyes.

There it is.

It's funny actually.

I can feel it right now.

It is very easy to achieve.

Only your ego is in the way.

Because it's scared.

It doesn't like this unknown territory.

And it says,

All this is good,

But let's go back to that thought.

Let's think about him or her.

What are you going to do on Monday?

Think about your kids.

It wants to keep going back home.

Your body is here,

But your mind is in Texas.

So become more and more aware that I'm going away from the present.

I'm going away from the present.

I'm going away from the present.

And then the mind will stop doing this.

A point comes when it's just vibrating like this.

And then a point comes when the vibration also gives up on you.

Then you attain that equilibrium.

Now,

Even a happy thought is a vibration.

Are you understanding?

So he said there is really,

Everything is dukkha.

Now do you understand?

Everything is dukkha.

Even your so-called million dollars and great world tour.

The best things that you can get in life is dukkha.

Because it creates a vibration in the mind and takes me away from that equilibrium.

Super clear?

Before we reach the first noble truth,

Noble truth explained.

That is the first noble truth.

That there is dukkha.

There is misery.

There is misery.

There is suffering.

Right now you are speaking and listening and writing notes.

The processing.

No processing.

Your writing notes is processing,

You know.

You processed it and that's how you are able to write.

How should I be in vinayana at this moment?

At this moment you cannot be because there is a lot of things you are learning right now.

It's a new learning.

So you can't be right now in pure vinayana.

Only in meditation.

I'll explain it to you how to get there.

But drop that craving of pure vinayana right now.

Take a baby step with vedana.

We'll get there also in the higher buddha sessions.

I see if I stop at vedana.

I think she's contented by not exactly.

I look at that chocolate thing and don't eat it.

That's good enough for me.

To get to that you have to let go of something inside right to receive and analysis.

Being able to stop at vedana makes you more aware and sharper.

It makes you go very not being able to.

Vinayana will happen easy.

Vinayana will happen automatically.

Many people stop at vedana.

I'm telling you there is a distant goal.

That's why I gave you the distant goal first.

Now we're going to the mini goal.

Before we become experts.

This is pure vinayana.

Where somebody sees a beautiful woman walking past.

He'll start judging,

Analyzing.

Why is she not looking at me?

Am I not good looking?

Wow,

Beautiful woman.

Person who's in vinayana,

Living being crosses street.

Living.

Not even woman.

There's no analysis of man or woman here.

It was not required.

Not required.

How is it contributing to me and my growth right now?

It's not contributing.

Understood?

This is an example of pure vinayana.

Just staying with bare minimum required.

Correct.

That is the best way to get to pure vinayana.

And it's super easy I tell you.

Super easy.

The moment you realize that every thought is a burden.

It becomes super easy.

I don't want to think about this.

I'm already realizing that.

It also depends on your desires and attachments.

How deep you are.

The vinayana.

You're in vinayana or you're in vedana.

Yeah.

Correct.

The more dispassionate you have started becoming.

The easier it is for you to go towards vinayana.

The more we tend to stay in sahaja chitta.

The more our sensations are greater.

More like more.

More you become more.

Correct.

Correct.

Wrote it down.

Yeah.

In pure vinayana you don't even have this thing that it's a man or a woman passing.

It's a living being cross the street.

Did you understand basic functionality?

That's it.

Just so that I don't go and hit the person.

Yeah.

As much information is required to be processed for that moment.

Only that much sannyas happens.

This is a guy in pure vinayana moment to moment to moment with eyes open.

Super clear?

Yeah.

Yeah.

This is tough so we'll use the easiest step.

That's why you're in pure love.

Pure joy because you're not processed.

Yes.

Yes.

Now because of the love you don't want to process and infiltrate the love.

Exactly.

Yeah.

It's too much dirt,

Impurity.

Now you don't want that impurity.

You want to keep your love intact as it is.

You don't want it spilling.

Yeah.

Okay.

So how do we do the step two?

Yeah.

Step two or the solution two which is the easiest solution is just to observe the vedana.

That's why the big eye over there.

Lots of sensations keep coming up in me.

We keep observing.

Keep observing.

Keep observing those sensations.

Yeah.

Now we are not even aware that there are lots of sensations happening in the body.

Are you aware?

Yes.

No.

Normally we don't.

Right now yes.

There are lots of sensations happening in the body.

Yeah.

So you're saying when I'm focused outside I don't see the sensation but as soon as I become aware of body then I immediately feel some sensation either here or for some time or something.

Is one or two you're saying?

No.

I'm saying in every little millimeter of your body there are sensations happening moment to moment to moment to moment to moment.

Are you getting it?

This is what Buddha is asking to observe.

Not one little heartbeat or pulse or little stomach growling.

You know these two three sensations.

Tiny tiny sensations also that you're feeling throughout the body.

There are millions of them but I'm not aware.

Why am I not aware?

Outside.

Outside.

Yeah.

My entire focus is outside.

Now to turn inwards and actually do the process of observing.

Yeah and he actually gave us a proper process of observing the Vedas.

All the Vedas.

Yeah.

Very ardently with full attention inside.

You cannot be outside.

Full attention inside we will watch.

Okay?

Thank you.

Reviews

Profoundly instrumental.

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Deepest gratitude sweet soul sibling! Boundless love,light&peace💛💚💙💜
Namaste
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