<iframe src="https://drive.google.com/file/d/1DxlV7p32INoxwEgV_60gPq90gWFzxnD9/preview" width="100%" height="80" allow="autoplay"></iframe> hello hello tracy can you hear me you can great how are you why don't i hear you tracy talk to me what would you like me oh there we go i just wanted to hear your voice yeah i uh i think on my first or second day my head feel like it was so expanded that my brain was going to bust out of the skull i think it was just i didn't realize how deep these teachings were until like maybe today or yesterday i feel a little discombobulated but other than that's going great how are you good I'm a little tired today I'm looking forward to having an earlier night tonight yeah good um yeah I've been liking it the first class was so much Sanskrit I was so surprised and then kind of eased off and went back down the more ACI DCI approach yeah I think the first day was a lot i just it was good no complaints but um just when you're not used to it i guess this is my first time around with any of the yoga sutra stuff so yeah i'm a newbie yeah when he first taught it he went word by word yeah every single word it was really different format now it feels like instead of teaching the verses he's teaching the main ideas which is another it's an interesting approach i think yeah that's how i thought it was going to go too i thought it was going to be like read the verse and then like discuss and translate otherwise when we're first listening to it it was like oh my gosh where is he where how do i follow right yeah i think if that's the expectation it's disorienting and i kind of after day two we were meeting after and it's like oh he's just gonna teach the ideas he's not gonna go verse by verse hey benji yeah i think there's just a lot more um new the videos and i find the second time around not taking notes and just listening things are sinking in better so i think there's just gonna be a lot more work and study in this yeah cool benji you ready to teach tomorrow yeah i think so i did uh i taught my partner today oh nice yeah your volume is super quiet fyi or at least it is for me i can turn myself up a bit hey angelica hi how are you good where are you i'm from austria europe assume you're not there right now right now it's two o'clock inside oh you are there oh my god good for you um i'm not turning on the uh the understand yeah but i have a question yesterday i think it was uh was it theresa no it was the lady you just have been talking to we talked about the anger and then about the, what was it called? The 20-secondary mental afflictions. Yeah. And it sounds like it's going to be a hard question. It's not a hard question, but I think we said we would like to know it, but we don't know it at all. And I remembered, and I just wanted to let you know, that the 20 secondary mental afflictions are found in ACI 10 in the Guide to the Bodhisattva Suede of Life. It is class eight. There they are mentioned or actually they are described there. I just want you to let you know if somebody else is interested in, you can find those. That's important because I'm about to teach that text, so I should know the answer. Thank you for that, Angelica. You're welcome. So the 20 different ones are like anger and retaining anger and irritation and malice and things like this. Right. What were the six primary ones? are you asking it is this real question now yeah okay let's see if we can let's see if we can remember them well i think they're different in the in that list of the six primary negative emotions i think those come from the abhi Samayalamkara originally, if I'm not mistaken. Like, for instance, isn't anger one of the six the Geshe-la mentioned? Six primary ones. Liking things ignorantly, then disliking things ignorantly, pride, ignorance, doubt, and wrong views. Ignorantly liking, ignorantly disliking, doubt, wrong views. Ignorance and pride. Pride. So ignorance and wrong views is two different ones? Yes. What happened to anger? I think he said it was the primary. I thought so too. I think one of those ignorance and misunderstandings is, I think that's the same. And anger is in there. That's my memory. There's so many lists. Hey, Teresa, Dulcy, Chrissy, who else joined in here? Alfonso, that class was great today. Thanks, man. We'd love to hear what you didn't like and how could I improve whenever you have time later. Okay, cool. Doubt was one of the primary clashes, doubt? We're talking a totally different list, not from the yoga sutras. We're just kind of riffing off previous discussions at this point, but we'll switch to the text now that it's 8.04. So I was thinking we could play a game. Yay! So I don't know. We might have to – have people been looking at the homeworks? Yes. I was thinking we should look at the homework and then figure out what verse the homework goes to. Which means we will need the list of homework questions and people need to have access to the verses. This is an expert level game. Earl, I can share the homework questions if you want. Okay. can people access the verses yesterday i was checking if everybody had a book everyone should have either their physical book or their e-book um angelica i had people reach out to you i hope that that happened and you have an e-book i have got the e-book now but right now i'm too honest i have it not open because i'm i have a different time zone right now yes two in the morning there no worries no worries at all but i think the first portion was about level uh about verse 10 and 11 he was talking to let's have a look at i'm gonna try to put them in the chat do you want no i got i got do you want to start with with class one earl or what homework do you want to start with Oh, the homework three, I was thinking. Homework three? Okay. Because that's the one that we're on. All righty. Here we go. Let me just throw the verses into the chat, I think. Can I do that? No. Give me two seconds. For those that don't have the verses, I will throw them in here. There's not that many. You can get a head start to win the game, which is important, by looking at the first homework question and saying, what verse does that go to? And then we'll try to connect them all and see how they all link up and if it makes sense. Well, as Earl drops those in the chat, I'll just start. Okay, homework question number one is explain with reference to a pastry shop, what happens just after the mind has gone through the first five steps in the chain of suffering? So here the pastry shop is where we started today about the Tim Hortons bakery. So what's going to happen in reference to the bakery, the old lady, the walker, the donut, after our mind has just gone through the five steps in the chain of suffering? well i'm curious what verse that goes to if we had to pick a verse that we were going to explain that homework question to and link it what verse would that be because he says verse 10 i'm gonna ask you why in a second someone else oh verse 9 i like that answer a lot better um how come why verse nine link them up for us because hey so because um you believe it was bought with money and made by a baker so that's the the grasping like yeah what's the word in sanskrit that we're looking at that we can connect here with the verse yeah cool so bini vesha so bini vesha is a very specific kind of ignorance or grasping so we've had the ignorance that we come into this life with the unmanifest seeds they manifest um avidya and asmita then we have ragadvesha and then in this verse he's saying we have this special kind of grasping when we're about to reach for the donut and grab it and keep it for ourselves as a way of getting the things that we want, meaning the way that we attain happiness or pushing away the things we don't want so we aren't suffering. This is this idea of if I want donuts in my life, I have to give them away. And the ignorance that causes us to screw that up is Abhinivasha. So grasping is this thought that causes us to, in that moment, make a decision and then we get into the Maitreya six steps was well what happens after that karma we create a seed and then quarter or quarter we spin in the wheel of suffering so any questions about that pastry shop example as it relates to binivetha or is that kind of clear Cool. I'm going to take that as that's clear. Let's continue the game. Question two. Lydia, you want to take it away? Totally. Here we go, guys. Explain briefly the Sanskrit word karma, where the root, excuse me, where the word comes from and some of the related English words. The English related words are serial or create. Karma means every movement of your mind. I like that. But I don't know where it comes from. Yeah, who can put that to a verse? 14 14 how come 14 first 12 we got a vote for 14 and a vote for 12 Marjorie how come 14 because it's a connection between cause and effect and it says that Seeds ripen into experiences pleasant or painful, depending on whether you have done good or done wrong to others. Yeah, that seems to make sense. That's a pretty cool description of karma. Someone said 12. How come 12? But it's talking about the karma shayu, so the storehouse of the karma. So where all the other seeds accumulate before they ripen in a suffering or in a stressful way. Yeah, so I think you could make a case for either of those. They both talk about karma or seeds. So let's come back to verse 12, because if we're going to go in order, he's probably referring it to the previous one. So verse 12. But let's go from 9 to 12. So if you look in the chat, the verses are there. How did we get from this idea of Abhinivesha to suddenly we're into this Kleshamula Karmashayot, Dershta Dershta? We've just gone through the negative emotions. Dulce, I see your hand up. Give me a second to, I'm on a roll here. And then we'll get to that question. So we're talking about, we've talked about the major negative emotions, avidya, asmitah, ragadvesha, bhinivesha, the five main negative emotions. And then he, as he does so many times in the text, he lists them and then goes through them and explains them. And then in verse 10, he says, cutting off their flow, pratiprasava, requires the elimination of very subtle problems. cutting off their flow what's the there what's he talking about benji i saw your lips move but uh yeah the kleshas yeah so we've talked about the five main kleshas right and so it's really important to try to and we'll need to work a little bit at it because keshila is teaching the main ideas in the text he's not teaching it word for word or verse by verse what he's doing is taking the essential ideas of the yoga sutras and then teaching those and so we need to do the extra work to link them to the verses and then to link the flow of the verses because he's not going to spell it out for us that's not how he's choosing to teach so we've just talked about the five negative emotions and then he's patanjali saying hey how are we going to cut off their flow because that's the whole purpose from verse two right yoga is chitta vritti miroda the whole goal of yoga is to stop the turning of the mind of the vrittis so if we're going to cut that flow of the turning things around it's going to require the elimination of some very subtle problems what are the very subtle problems Benji if you said something I couldn't hear it can anybody else hear me Lydia you just sound a little far away can you hear me now yep okay if you put your face right in and we got you uh i would think like bad seats right very subtle problems like that we don't we don't understand which way our world is coming from so bad seats yeah that sounds reasonable to me anyone else want to add to that thinking that the object is out of me like it's coming from its own side and i'm not related to it yeah which gets at the verse on asmita verse eight or something like that no six or seven but yeah it's going to be something like that it's going to be the subtlest misunderstandings like what are the most subtle problems what's the last most subtle problem that we eliminate right before direct perception of emptiness it's the ignorance that misunderstands what yourself yeah who said that miss anjali nice hi hey yeah so the the i'm not quite sure what the verse is referring to that the very subtle problems but that would be the most subtle so we're cutting the flow of the clashes by eliminating the most subtle problems and that just speaks to like the um progressing in our understanding and application of wisdom would that um sorry Would that be also the inability to understand where things are really coming from? Like for the donut example. Yeah, exactly. And the, yeah, exactly. And the hardest one of those apparently of the donut example is the donut example of Earl. Alfonso. Paola. So then in verse 11, he says, Dhyana heyas tat virtaya. The way that the mind turns are eliminated. by deep meditation so he's saying here's the kleshas to cut the kleshas we're going to have to work at some really subtle stuff how are we going to do it dhyana dhyana is a word for meditation and it used to be the if you get back into the time of the upanishads which is 500 bc or the mahabharata around that same time too dhyana was the word that they used so before patanjali 700 years before patanjali dhyana was the word for the highest level of meditation and so sometimes we'll see in texts like here i think dhyana it's not um like why didn't he choose samadhi because samadhi kind of won as the highest level of meditation it kind of became like the word that was the most it was like the best word for meditation the highest meditation so one question would be, well, why did he use dhyana here? One of the answers, I think, is that, you know, going back, dhyana was kind of favored as a very, very, as the highest level of meditation. Or is there a distinction between dhyana and samadhi? Maybe in dhyana you are still working on something. And in samadhi you're not? I think no. I don't know. Maybe it's like the last thing and you already know. It seems to me you are working more in the previous level. I'm not sure. I'll back you up, Terry. We learned, at least in our classes, that we were doing that samadhi is the perfect meditation. It's the effortless meditation. So once we get there, we can do that one perfectly. I like it. Yeah, I go in that way too. I don't know, dealing with negative emotions feels so much dhyana than samadhi to me. How so? I don't know. Following the same train of thoughts, from my perspective, it just feels like there's level of meditations where you are dealing with your gross negative stuff, like the kleshas and the negative emotions themselves. And then there's other levels of meditations where you're working on much more subtle stuff that is more refined, more sophisticated, I would say. Yeah, I'm just reading some of the commentaries and they tend to agree along these lines, not exactly. Dulce, you had your hand up for a while. Let's hear from you. And then Anjali got your hand up. Hey, yeah, I had a question on where the word comes from. Because in the class, it seemed like Geshe Michael was talking about it being related to the crescent moon. And so I was wondering if that's where it come from, like planting the seeds sort of in the void and the emptiness. as the dark part of the moon and then it eventually ripens as the crescent and then into the full moon as karma is that where the word comes from is that what it's referring to you mean the word karma yeah i've never heard that explanation i'm intrigued um the word comes from the root cutter k-r and ker means to do or to make and then from that root ker we get the words like crescent and serial and create so you can get a sense of i didn't get that siri didn't get that i'll have to try that again um so we can get a sense of the of what karma means by looking at the root word and so the root word ker k-r the vocalic r means to to do or to make and it comes into words like crescent creates cereal so i don't does that help yeah thank you i was confused on that so that definitely clarifies thank you yeah i think the crescent example was more related to krishna oh i think he says it's like the growing sometimes it's he says the growing moon like karma grows and he's related karma to crescent in that way also oh he was talking about the moon and how the dark side of the moon grows that's about the crescent that's what the kr change into a c like alfonso was saying it also relates to the kr and kershna which means dark so it can be the dark side of the moon there too right Anjali your Anjali is up Anjali hi yeah it was just two thoughts one was it seemed to me that it made sense that Samadhi and Dhyana are really in two separate things one otherwise it wouldn't be listed as a distinct one of the eight components of the Ashtanga path so that was just one idea the other that I had was um as far as like that subtle thing that we're trying to get rid of you know when Geshe-la said today that a vidya is actually not a klesha so to me that's as subtle as he's going to get. I mean, I don't know. I mean, because would you consider I-ness a klesha? You know, like misunderstanding the self, I would imagine so, but I'd like to put that out for debate. Yeah, I was surprised by that. I would think they're both klesha's. Certainly a vigil would be a cause for klesha's because we have that in the verse, right? It's the field, it's the kshetram for all the klesha's that follow. right like it's the it's the basis of ragadvesha when you when you look at the the wheel of life and you know the pig snake rooster thing ignorance is in there circling around with them so it seems like they should be like linked they're like intimately linked but he said that today and i just that threw me off my horse a little bit i was like oh that's interesting really cool anyone got a theory on that benji you want to you got a benji what do you got uh he did mention that like the first link in the wheel is a freebie like you you have misunderstanding and we're not going to hold it against you so then you know it's not a cliche because it's not technically an affliction i guess because misunderstanding leads to afflictions but misunderstanding i guess wouldn't be considered affliction it's just kind of like uh i don't know factory setting a bad default setting yeah um and maybe that leads me to the question i had which is like um is karma always negative and i feel like i i know that the answer to like whatever you reap you sow so karma then could be like if you plant good seeds then good karma but it seems like i lost the text now but it kind of was alluding to like i can't find the text i don't know that's my question yeah i'm gonna i want to steal that one i'm curious what other people have to say but i'll jump in first because i think that's a fascinating question it's a very subtle distinction and when you study the yogic text in general karma is definitely has a bad negative connotation even a good karma keeps you bound in samsara karma is the thing that binds you to samsara whether it's good or bad you can have good results all the all you want but you're still bound in this in this condition of having those three sufferings that we talked about later in the class today suffering is suffering suffering of change all pervasive suffering so definitely in the yoga tradition meaning like the yoga school samkhya vedanta those hindu schools karma is seen as something that you want to purify and eliminate to reveal the true nature and and that's how the vrittis are stopped that's how you that's how you nirodha your your chitta vrittis is by eliminating karma if you don't create any karma you're not going to create any vrittis right and then if you stop all your vrittis then you can rest in the true nature of your mind so it's a bit of a different approach so what about from a more buddhist perspective can we have can we say karma is good because we have good karma we have bad karma we have black karma and white karma and and black and white karma which also comes up in the yoga sutra and i think that the distinction in buddhism is that still karma is bad even good karma and what they talk about is when you're talking about a buddha that body and and mind of a buddha is created by the collections of merit and wisdom it functions like karma it's the exact same method but they've given it a special name they've given an entirely different name and how you create that two collections is different also so i would argue that even in bosom we would say that karma keeps you bound in samsara and you need the two collections to get out of samsara. So that's my personal take that in all of the traditions, karma has a negative connotation. I'm not positive Geshe Michael would agree with me, but I would argue with him about it. I don't know what other people think. What about the part when Geshe-la said the other day about karma is anytime your mind moves? Does anybody remember when he said that? And when he said that, and I've been kind of cooking it, and I'm wondering exactly what he meant. Does anybody know? Like, because when you think about movement, and you think about your mind, like, and he said karma is just when your mind moves. So from this conversation, what you guys are talking about, good and bad, like how would it be possible for your mind not to move? He also said that you can't stop the mind the way people misunderstand the second sutra. The second sutra doesn't mean that you stop your mind. So something has to be moving all the time. I guess, I don't know. I'm still kind of riding that wave on the Avidya because that seems to be, if he said today that that's not, we're inborn with it, right? we come with it but it's in a way it's almost like um for it's forced on us to see it and then whether we actually start to mold the clay into you know something positive something neutral or something negative that will create continue in this cycle um it's still some kind of movement that's that's precipitated by a previous movement of mind you know so we're kind of jumping from topic to topic so i want to go back quickly to tracy's comment karma is defined as movement of the mind and what it creates so yeah every single time the mind moves thought thought thought thought thought it's karma and that's what that's what he's saying there honestly are you saying that ignorance is a thought are you asking me that i am yeah that ignorance is a thought yeah is ignorance a thought that's a good question well thanks a lot it's a it's a it seems like it's a some kind of disposition behind the thought because if it was a thought i don't see how it couldn't be um a klesha because it would have to produce a seed so you'd have to say that ignorance isn't a thought and if it's not a thought then what the hell is it alfonso i wanted oh teresa save us now i i wanted i was just before your question i was thinking if the difference between and maybe it's in between ignorance and misunderstanding because maybe what produced a bad deed, it's ignorance. And he said a misunderstanding, it's not producing a bad deed because you are not actually wanting to hurt someone. You are trying to have a good intention. And because of this misunderstanding, perhaps you finally harm somebody. But it's different from being ignorant. Which one is a vidya in your example? I think, I was thinking if a vidya is misunderstanding, and that is why it doesn't produce, it's not a bad deed. Vidya? Well, I want to say that ignorance is that fertile soil. It's that like an ever-present misknowing that we have. Like if ignorance is a thought. Ever-present knowing. No, ever-present misknowing. Like the ignorance is the misknowing. Is it a thought? But I don't, I want to, I wanted to lean towards the no, because I want to think that that's the soil. Like we brought that seed with us into this life. So my very first moments in my mom's womb, I'm like, it's too hot. You know, there's too much pressure. I'm uncomfortable. But because we can't have two thoughts at the same time. So you can't always be thinking, oh, I'm, you know, I'm the ignorance paired with all of the other thoughts that we're having. So I feel like it's more of like the glasses that we're looking through. The misknowing grows from ignorance. Like that. Alfonso? Yeah, thanks. First, on what we're on right now, if it could mean both ignorance and misunderstanding, meaning that one could be a question what could not be a question it'd be both englobed in the same word i would still be inclined to this notion of the um how is he said he said peripheral awareness peripheral yeah so i don't know it seems to me there's a peripheral awareness in the concept of misunderstanding too that would incline the balance of it being a question somewhere but i don't want to be definite in that because uh we just received the the the concrete phrase that that it's not in a certain way and then the last thing um i wanted to say something else but i'm just going to skip that but another thing about relating to the karma which i which i found maybe relevant to mention it is it is said in many scriptures that once we are getting to a certain state of um in the buddhahood path um we stop creating karma so i find that interesting you're saying that's a buddhist in the buddhist path yeah yeah yeah so so if it's related to the movement of the mind then it's quite contradictory in a way because if this if this prevents you from from uh see if you don't do any more karma if your actions are free from karma or your thought movements or your presence then it has to go towards um inclined towards um understanding and intention in a way I don't know. I just want to throw those. I've never heard that. My, my understanding is it's, you're either, every action has a result. So you're either collecting karma or the collection of merit and wisdom. And that the traditional yoga school would disagree with that. Hindu schools would disagree with that. Let's do one more comment on this question and then let's not go too much further down this wormhole. christen you got your hand up anjali you got your anjali up somebody jump in no i was thinking that that maybe the difference is because the two sides channels have ignorance they don't say misunderstanding and i was thinking that ignorance is the lack of knowledge you you don't have it yet and in the misunderstanding you have it but you used it wrong there is some knowledge that that it's that badly used yeah so maybe that's why it's not a full bad deed like in the story i really like lydia's analogy but i'm wondering it's like ignorance is the root the mind is the soil and out of that root all of the quatias are born and misunderstanding also being a klesha in that because even here um yes a michael says the five negative thoughts are ignorance selfish self selfness liking disliking and grasping yeah that's interesting so there he's calling it a klesha yeah i'm wondering if what he quoted today was from a lower school i'm wondering if it's abhidharma that's my guess Anjali do you want to take us further down that wormhole or should we go to the next uh no not far not far all right what do you got I just want to posit this it's just kind of I don't know just this one idea that maybe just like well that ignorance is what imbues the mind. When the mind is imbued with ignorance, we are pretty much in the most selfish state. It was precipitated by a supremely selfish state. But the opposite of that, interestingly enough, is bodhicitta, thinking of others' happiness. And that when we think of bodhicitta, we think that the mind is soaked in it. It's like, it's something that's like, it's like a part of the mind, but it's not necessarily the, like a thought. You can have just the mind's just soaked with it. It's almost in the mind where, and the same thing with, I'm thinking the same thing with Avidya, only on the opposite, the total opposite end of the spectrum. So that's the thought I had. That image came to me too, like the idea of bodhicitta, like water soaked in a sponge. That's what, when Lydia was speaking, I had that same idea. Okay, let's do a different, let's do homework number, let's skip ahead to number five and jump around a little bit. And we might have to, you might have to scroll back up in the chat to choose your verse. Lydia, can you read us out number five? It's a short question. Yeah, I can. I just, I was accidentally almost going to share the answers. So hold on. Let me share the right document. Okay. I got it. I got the no answer document. So you want number five? What's the first and most important law of karma? Yeah. So what's the first and most important law in karma and what verse does it relate to? You get what you plant. That is the first law of karma. Yes. What verse can we find it in? That most important verse he talked about today. I don't know the number. The punya one. Yeah, nice. Okay. So see if this verse is so cool. like as a it's just such the it's the perfect verse for teaching karma that we can pull out in a yoga class easily you know for a theme or something like that but it's great to know all the words so let's try to put the words together like let's link the translation with the sanskrit so what's vada cool um go to your sanskrit notes pleasantly cool yeah he translated as refreshingly pleasant but it means it means pleasant he's he's adding a little poeticness to it like to get the sense of what good karma feels like it's refreshingly pleasant plot is is pleasure what's paritapa heat tapa has that connotation of heat paritapa is pain misery misery yeah pala result. What does the word linguistically mean? Fruit. Fruit. Yeah. So it's a fruit as in a result, like the fruit off the tree is the result from the tree. So we've got, what do we have so far, Paola? Sorry, my notes in this class were all mixed because I was speaking Spanish. So we've got hlada means... Someone help her out. Hlada means... Refreshingly pleasant. Paritapa means... Pain. Hala means fruit. Fruit. Okay, so then what's punya a punya? Punya a punya. Good eats and bad eats. Yeah, and... So then what must hetu be? Reason or cause. Yeah. So somebody put it together with the Sanskrit. So the... Should I do it? Sure. There is the the the fruit or the entire phrase, right? Sure. The connection of the the connection of the of the seeds, of the good and bad deeds. Nice. The hetu of the punya and ripens and causes pleasant and painful results yeah it it it ripens pala into paritapa pain and hlada pleasure right so hey dude there's this cause it's or like yeah of apunya and punya and apunya of good and bad deeds what's going to happen with good and bad deeds they're going to pala into hlada and paritapa so it's kind of nice to be able to really uh it's an easy verse to translate the words aren't they're very accessible and then it's such a and then we've got one of the coolest verses one of the best verses to explain karma and it's a nice easy one to get a hold of the Sanskrit on I hope you're modifying the homework for all of us alright let's do a different one how about question three Okay, this one says, if I can move the zoom things out of the way, how does an act of karma leave an imprint or seed in our mind and what decides how strong the seed will be? It imprints in your mind when you watch yourself doing the action. Nice. Give me a verse to associate that with. Like if you had to link these homework, like we should be able to link the homework questions to a verse. Like if, because what Geshe-la is doing is he's, he's taking the verses and he's taking that idea and then making it into a, you know, a story or a meme or a thing that we can teach these ideas with. So we need to link it, we need to be able to link it back to the yoga sutras or we're going to get really disjointed from the text so here he's talking about um karma and karmic imprints well why is he talking about karma and karmic imprints it's got to relate to a verse right so what verse is he talking about i think it's 13 because i wonder if the root is the imprint and experiencing the ripening. I'm trying to find the awareness in there, though. You mentioned the storehouse, right? Like everything comes from there. What we want to do is to destroy the storehouse. Let's take a look at the verse Marjorie mentioned just briefly. As long as the root is still there, then we'll experience the ripening of the actions. So what is the root? We've kind of been talking about it. It's the thing that's either a thought or not a thought or the glasses or the thing that's right. It's ignorance. The root. Ignorance is the root. It's the, it's the, it's the field. So as long as ignorance is still there, then we'll experience the ripening of our actions. in our lives to come and the sanskrit there is jati ayur boga and a lot of commentators talk about those as three different things jati ayur and boga jati means birth like the type of birth you have which could mean like royalty or or um or soldier or worker or or it could mean human or dog it's like the it has both those connotations so that's jati and then ayur is your life like your lifespan and boga is experiences and that's a the way that our seeds manifest is those three things how we're going to be born how long we live and what type of experiences we'll have during those during our ayur during our life so how if we still have ignorance we're going to still experience the results of karma how are we going to experience them well they're going to be experienced through jati ayur and boga how we're born how long we live what we experience along the way and then we can go down a big rabbit hole because that's starting to sound like a very predetermined life right like if my karma has already decided my experiences and how long i live that's a whole bunch of problems that we could sure debate for a while but the question was what is the verse about karmic imprints referred to and paula said 12. how come paula because of the warehouse of the storehouse yeah so we're talking about karmic imprints and in this verse he's talking about the the karma asayo the storehouse of karma and what's the root of the karma shayal mula is root what's the root of the storehouse of karma negative thoughts yeah so negative thoughts are the root of the storehouse of karma and what's what's gonna happen well dursta dursta we're going to experience these results in we're going to experience these these results in lifetimes that we dursta or understa that we see or don't see what does that mean how are we going to not see a result basically now or later yeah experience it now or later somewhere like what does it mean when we won't like we'll experience the but it's dursta i will see them or dursta i won't see them maybe or maybe errol doesn't see them yeah but then uh no why would you like to be giuseppa i don't know maybe she was here here they were talking about whether you see it either in this life or you see it in the next or the subsequent lives right because i won t see Mula karma seo durshta, durshta janma. Janma is life, I think. And then the second part of that question was what? What makes it, how strong it would be? Yeah, and somebody chatted in some good answers. strong emotion what else intention yeah our intention for sure awareness how so oh yeah what do you mean by awareness if you're um like watching yourself yelling say you're like aware of what you're doing it's not unintentional yeah and that makes us stronger do you remember the i don't know if it's a scriptural example or the one from aci uh on this point the kitchen the husband's in the kitchen it's not the one i'm thinking of but i'm willing to entertain the how how you could relate it to that i'll tell you what i'll give you the one that i'm thinking of and then related to the kitchen the awareness is because it's a very specific lishkesh was talking about it's if you go to kill somebody but you just see like a body like under the covers of a bed and you're like oh that's that's benji and i'm pissed off at benji and i go and stab them but really it was not benji it's somebody else so i don't have correct awareness about the object that i that i'm doing my action towards so the karma is less apparently so if we have a very clear awareness of what we're doing and we're correct about what we're doing then the karma is stronger for for good and bad in that example too isn't it like if you see the result like if you did that action but you didn't check under the covers if benji was actually dead then it's also less but like if you did it on purpose and you saw it and you double checked that it happened then it's stronger right um it's more if you completed the deed like to what extent did you complete the deed so if you tried to kill him but you only stabbed him in the foot then and he doesn't die but you don't know that like you just split you run from the scene sorry benji then uh you don't get the karma obviously of killing somebody so part of the karma of of how to plant a karma very strongly is the completion of the deed so we're gonna try to kill benji he's this ball of blankets in the bed how can we make this the strongest worst karma ever I'm glad I did it I'm glad I killed Benji the guy is so annoying he deserved it and I would do it again I would totally do it again if only he could be reborn I would totally do it again I'm rejoicing it I do my coffee exactly you do your coffee meditation with your coffee at night you put your feet up and you're like i am so glad that guy is gone let me share it in my instagram stories totally we could share it on our instagram stories we could hashtag it ysi i mean i had to put up with this what was that movie kill earl or something yeah oh it's a dicky chick song yeah exactly yeah anyway how else could we make this the worst karma ever well i guess if you if you have if you see the the emptiness of yourself of the object and subject meaning we had great wisdom about what we were doing, right? Which would be weird to have great wisdom about killing Benji, but in this perverted story, we can go down that road. So we had intent. We had awareness. We had completing the deed. Like how far did we get into completing the deed? How we feel about it after? Did we tartuque and post on Instagram? Another one is Klesha. whether we're really motivated like did i just kind of have a knife in my hand because i have a plate of cheese that i'm giving him and i stumble on the step and the knife falls and i kill him somehow you know my intention my motivation my anger wasn't there or i'm pissed i'm pissed and we go there with really strong emotion of anger and we're just like and you spent two weeks checking for the right knife on amazon yeah and the last one is the object so benji is obviously a high karmic object so it would be like now we're just really in the poop we've done everything we picked the wrong object we premeditated it we had bad intent we've had a lot of anger we had awareness it we checked first we did the thing we finished it and then we rejoiced and posted let's send the story that we we hesitated and we and we offered him a donut in the place but no let's let's do the inverse and talk about how we can use all of these things to make our karma better so when people come back to this recording they're not like Okay, so that's the negative example. So we don't forget. Now, how can we apply that to the positive side of our life? What's your favorite kind of food, Benji? I don't know. Today, I really want a maple-covered donut. Okay. Okay, let's give him a donut. Okay, so the high karmic object is the same. Benji's still awesome. let's go down the list what was the what was the list again well our intention yeah like really want to make him happy i know he's mouth is watering for maple donuts all day because we're talking about in class so we have really strong intent out of a deep love because he's awesome i really want to make him happy awareness um i know it's a maple covered donut i know what that is I know who he is and you know I'm conceiving it's I'm conceiving of the situation correctly is what awareness means in this case it's like all of my conceptions about all of the elements of the action are are correct I'm not mistaken or confused or um about what a donut is who Benji is I'm clear we have two donuts because you can't fly on one wing sorry give him a baker's dozen and then we rejoice about it and we post on instagram yay i'm glad he's alive i have a question you've beenji and you're alive i'm alive and i have a question about imprints and seeds um what it says like you know we're leaving an imprint or a seed in our mind but i'm feeling like maybe there's times in which we have a seed in our mind that we we want to remove that seed so the question is do we continuously plant good seeds or do we actively try to weed out the roots of certain seeds in our mind um so let's say you do want to kill benji i mean i don't want to go back into it maybe you know maybe you do want to do that and then you say to yourself oh i don't want to do that anymore but that um karma is still living out in the mind as thought and then you've talked about it and then you don't want to do it so when we're doing our practices and especially when we're working with our subtle body is it important to like just become aware like you're saying diana in the previous verse become aware of these seeds watch them what do you do with them once they become aware he says deep meditation is this simply look at them, be a witness to them, watch them dissolve and fade away and just do this repetitively? Or are we just going to say the easier way to do this and the more effective way is to plant good seeds over and over? I don't want to kill Benji, so I'm going to help Benji live. That'll be the way in which I get rid of my bad karma seeds. Does that question make sense? Yeah. um i think the answer for me is both you can't diamond deal me man but i think that's i think you really outlined the process really well and i i think of this like because it's mind training so for me like i think the affliction that I fight a lot is criticizing people, being critical. And so I don't just watch the criticalness in my mind come up. Like that helps because like you said, by bringing awareness to it, we're then aware and we don't get caught up in this whirlwind of the mind. Oh, that person is such a critical, critical. Oh, there's criticism. Now it's easier to stop. But then the mind training comes in as like, doing the four steps, basically the four forces. And the main one, it's like, I'm going to think of three good things about that person. So I'm going to train my mind in the opposite, which in the yoga sutras is Pratipaksha Bhavanam. Bhavana is meditation. Pratipaksha is meditate on the opposite. Pratipaksha Bhavanam. And so my answer would be both. I feel like it's a question probably that will come up in later verses, but I'm teaching this class tomorrow. And it was just like, you know, doing Lady Naguma is like we're focusing on our breath. We're focusing on the chakra. We're focusing on the inner winds and the inner channels. Now we're saying good things and trying to plant good seeds as we're doing all of that. And we're doing asana. And we've reversed all of our senses. And then we're going to meditate. you know and it's like um because i wanted to make that the class tomorrow is like well we're we're actively trying to see emptiness directly right we're trying to see the seed pop and to do that we're going to do all these things to try and make a conducive environment for us to see that pop um yeah and it just seems like the whole point of the eight limbs is like eventually see of seeds pop, right? Yeah. Sounds good to me. Before we end, remember that to give you the most power of the Benji example, then when we give them the donuts, we have to think that by giving him the donuts, may all beings fulfill all their desires, and then just landing the powerful emptiness to really super power that. Wanted to end it in the most positive note possible. Awesome. Well, that was a beautiful way to... Did you want to say something, Terri? Yes, I wanted to leave a question for tomorrow because we don't have time. I think we are ending, no? Yeah, we are definitely ending. Do you want to send it to me in the chat or do you want to let everyone know? No, just blow it to see what happens. For me, it was very difficult from today, understanding the difference between the seeds of illusion and of the dreams and the seeds of reality. So I was thinking today how a thought is different from a seed of illusion and what makes a seed of illusion and the other one a seed of reality. So I just leave it and we can talk about that another day. Sounds great. Thank you so much, everybody, for joining us this evening. Benji, I loved your question at the end. I hope everyone will come to your class tomorrow to see how you deliver the theme. So we have Lady Nuguma tomorrow morning with Benji. After that, we got meditation, class with Geshe-la, question and answer, Sanskrit. So it'll be great. Hope everybody has a nice night. And part two. Angelica, you got a quick question? Yes. Do we have to write in each answer the verses and the Tibetan word? No. So it's just we did it today to find out where everything is coming from. Yeah, I'm trying to link the homeworks to the verses so that we can make those connections, which I think is an important exercise for us to do. But you don't need to do it on the homework. Not for the quiz. Yeah, don't need to. Thanks, Earl. I thought that was great. Thanks for sharing that. Thanks for the awesome night, you guys. Thanks for showing up. Thank you. Thank you. Bye, everybody. - Bye buddy.