<iframe src="https://drive.google.com/file/d/1wcYYdPrHi68aajg3Kz_vD2JZSctcfxM4/preview" width="100%" height="80" allow="autoplay"></iframe> Hi, welcome back to Yoga Sutra. And we're just waking up in Sedona, trying to. Okay, we had a verse yesterday, and I'm going to say, Avidyas mitaragadvesha abhinivesha panchaklesha. Okay, so pancha klesha, we had a five-step... We had a five-step progression of trouble, how trouble starts. Sometimes it's just one step, but no, five steps to how trouble starts. And then they say pancha klesha, so pancha means five. And pancha came into English as fimf and then finger, meaning five. So punch finger comes from the word five in Sanskrit, okay? And we had pancha klesha. So I know a lot of you have heard about the word klesha. And we're going to start out by talking about a klesha. What is a klesha? What does it mean, klesha? Some people have, we used to translate it as, what is it, mental affliction. And I don't know. it's it's not an english word i mean no one would say i'm having a mental affliction it wouldn't pass the uh we call the restaurant test you know if you said to a waiter i'll have a mental affliction they they would they would look at you and say you know excuse me you know so when we do the mixed nuts translation team we we say if if if an expression it's not so common that you could use it in a restaurant for a waiter then you probably shouldn't use it okay so we and then we got used to it I don't know just the the people we hang out with we say mental affliction uh nowadays I like to say negative emotion and I think it's a little clearer clearer to normal people and kind of what's happened it's kind of funny is that people started using kletia because it's just easy to remember you know so So let's talk about this word that Patanjali uses, Master Patanjali uses, klisha. Okay. And I like to go to the root, which is klish. Okay. And klish means to be like prickly or to bother somebody, klish. And then it came into two words in English. So we call cognates, right, John? Anyway, a word in English that comes from Sanskrit or a word in Russian or whatever. So, klish came into the word, yay, Tim, I remembered the holly. So, this is a picture of holly plant. And the word holly comes from klish. Chal came from chish, and it means to be prickly, and to be irritating, and to poke you where you don't want to get poked, okay? So the word holly, which is a traditional plant in the West for Christmas, is, and I don't know, there's this thing, right? If you, no, that's mistletoe. If you kiss somebody, if you hold it over somebody, they'll kiss you or something like that. I think if you hold Holly over somebody, they'll kick you or something. Okay. So that's Klesha. And Klesha, you know, it's a big subject for Master Patanjali. And it's also a big subject in general in the ancient books. Okay. And that's going to be a pattern. We'll see Master Patanjali talking about the most popular topics of ancient times. and the definition so ecclesias or negative emotions are so famous that they have definition and they have lots of different divisions so the definition in the ancient books is RANG GYUNDANG KI K in their mind streams. What are we defining? A negative emotion. Rangin Denki Gangsa, if you get one in your mind stream, Mashiwa, you get unpeaceful, okay? You get disturbed. Mashiwa Chepa, it makes you disturbed. Semjung Semba, it's a function of the mind, meaning a thought and not main consciousness. And then Sempa means any movement of the mind, but it's an important word because that's actually the raw definition of karma itself. Anytime the mind moves, it's karma itself. So Sem means, Cheta means mind, and then Chaita, Semchung, Sempa, movement Chetana, movement of the mind, moving the mind. So anytime the mind moves, there's a beautiful dove outside. Then that's karma. So the definition of a negative emotion, klesha, is that if you get one in your mind stream, it's gonna make you uncomfortable. Like holly, prickly, it's prickly, okay? All right. And traditionally, they are divided into, we call major kleshas and secondary kleshas. The definition of a primary mental affliction, oops, klesha, is that once you get it into your mind stream, it disturbs your mind from many different angles. Go dumene, through many doors. Go dumene, ma shiwa chepa. It ruins your peace of mind in many different ways. And that's a major klesha. That's the definition of a major klesha. And there are six of those. and then there are secondary equation. I thought I would give you the six just for fun, okay, and then we can talk about the difference between a major and a minor, okay, let's see here, yeah, So the first one is called Döchak, which is here called Raga in the Yoga Sutra, which means wanting something. Okay? The wrong way. And we'll talk about it. Okay? Is it wrong to want things? it wrong to dislike things? Is it wrong to like things? We got to talk about it. Because it's so confusing. You read these ancient books and they say, "Raga Devesha," liking and disliking are problems. And then you're like, "Oh, well, I shouldn't like croissants. And I shouldn't dislike people who tailgate me in my car this morning. You know, I shouldn't, I should just be like a vegetable and I shouldn't have these emotions. It's wrong to like something and it's wrong to dislike something because in the progression of five negative, of a negative emotion, they are mentioned, raga and dvesha, abhinivesha, okay? Avedya, smita, raga, dvesha, abhinivesha. these are the five the flow my tregs gives six six okay and we've talked about it many times in i looked it up this morning aci 12 okay but uh here so so liking things anger pride and then they say misunderstanding view and doubt okay those six are the major ones okay those are the major clashes uh liking then control which is like division or disliking nagel means pride my my teacher used to tell me uh he was funny he'd say uh He'd look at me in the eye and say, don't forget, pride is one of the big things. And I'm like, why is he telling me that? Then they talk about, when they talk about major negative emotions, like when they mention misunderstanding, they say it has to be negative, negative misunderstanding. So they qualify it. And also viewpoints. There are correct viewpoints, there are good viewpoints. So viewpoints themselves are not kleshas. OK. Rangyun dengi kānsakī shigyū. What is it? Sorry, hang on. Go re re ne mashīwa chēpe reksu ne pe nyōmu. Ecclesia, which is specialized, is called a secondary negative emotion. Okay, and there are 20 of those. I like to take the example of anger. Okay, so outright anger is, I would put it like here, outright anger is here. And then that's the primary negative emotion. And then you got to look at all the secondary negative emotions that, what do you call? a bacteria culture uh yeah that uh promote the growth okay so there's uh these then that's a famous progression first you feel off balance you know somebody says something and you're like you just in in in in america we go like i guess everywhere you know somebody says something and you go and then it then you really understand what they said and you you get upset okay you get upset then you're like huh and then you get irritated so going through those three is kind of very fast it goes very fast so first you like huh and then you go hmm and then you go hmm and then you go and the is the major klesha okay that's the real klesha that's anger okay what's the one afterwards sikpa yeah resentment which in tibetan is called sikpa which means uh what do you call that when you have a log on the fire and you put out the fire smoldering it's called smoldering yeah smoldering afterwards so these are getting off balance when when someone says something then getting a little upset and then getting truly irritated and then flow bone full-blown anger and then resentment bitterness holding it for days or years afterwards these four are secondary clashes and then the actual anger is a primary question and this one the actual anger disturbs your mind from many angles for many days okay then these guys are specialized You know, they just make you upset in a specific way. They have a specific effect on my heart. I don't know about you, but my heart will beat faster or something, but this one, this main one, I'll start thinking of many, many different reasons why this person is bad or something like that. Okay, okay. And that's, we are exploring the process by which a negative emotion comes up. Because according to the ancient wisdom, it's those emotions which plant seeds, which actually determine the world, which create the world. So those negative emotions are not just painful themselves. But the worst thing is when you feel them, because they're at the core of your mind, they are raw karma. They are raw karma. And then those plant thousands of seeds quickly. You know, lying to somebody, giving someone a special gesture in the car, which I really enjoy. I don't know why I still enjoy them. is, you know, that's just one thing. But the anger, the feeling that you hold in your heart, there's thousands of seeds are planted in a few minutes time, okay? So we try to try to avoid the major kleshas. And for Patanjali, pancha kleshas, There are five avidya smitharagdvesha abhinivesha. These are the famous five of Patanjali. Okay. So we got to talk about them. Avidya is like, what is that you guys? We're going to not call it. We decided not to call it ignorance because ignorance can also be the simply not knowing. You know, like I'm ignorant of the birth date of Abraham Lincoln, okay? But that's not the real meaning of a vidya, which is misknowing, okay? A misunderstanding. Thinking you know and not knowing. That's different than not knowing. Not knowing is an honest lacunae, absence. But misknowing is trouble, you know? Misknowing who your enemy is can be a big problem. Okay. So Avidya, then what's asmitah? Asmitah. You can say I am-ness. Yeah, and by the way, there's many, many forms in ancient India, many, many schools. Some say there's a form of asmitah which is healthy, like self-esteem, I am-ness. But in this case we're talking about five steps in the creation of the suffering world, samsara. Okay, five steps for Patanjali, for Master Patanjali, they are the misunderstanding you carried with you from your past life, then the misunderstanding that manifests even in the womb. And we'll talk about that today. Avidyasmita. Then Raga Devesha. What's that? Liking things and disliking things. And we got to talk about that. Is it wrong to like things? Is it wrong to dislike things? And then Avidyasmita. Grasping to things in the moment. So this first and the first two are connected, right? Wrong ways of looking at things. And then liking things and disliking things in the middle. Okay? All right. Let's go on to the next homework, so I'll make sure I cover it. Explain Asmita, okay? And we're gonna go to the actual text, which I kind of ignored yesterday. Verse six of the second chapter, okay? Which goes like this, "Durg darshana shaktyor e gat mate vasmita." Okay? say derg, darshana, shaktiur, ekatmateva, asmitah. What is asmitah? Okay, what is asmitah? And he defines it, okay? Derg, darshana, shaktiur. Shakti means power, and it means because you think there's a derg and a darshana, you think there's someone looking, and you think there's something they see. You think there's someone looking and you think there's something they see. And because of that, you have asmita. Okay. So the wrong kind of thinking that things come from themselves is related to the mistake between subject and objects. Okay. And then we got to talk about that because there's a famous mistake and there's a famous mistake about the mistake. very, very famous, okay. Say desha, deshin, deshin. Desha, deshin. So some people, you know, they read verses like this and they say the idea that there's a subject and an object, the idea that there's a Geshe Michael and there's friends here in the room who I'm looking at, that's what causes pain. that separating me from you is what causes all pain. The beliefs that there's a seer, a dirg, and someone they see. By the way, dirg is a really nasty, difficult Sanskrit word, right? The seer, and then darshana here, something they see in this case, okay? then people say, oh, when you see emptiness directly, then there's no subject and no object. You overcome duality. There's no subject and there's no object, which is to imply, okay? You got to think about that. And by the way, I call it Dharma rumors, okay? Dharma rumors. And, you know, I've lived my whole life with brothers and sisters studying the Dharma. And I mean, the first 10 years was, now I look back and it was really funny. Like we had all these weird ideas because we misunderstood what the people were talking about. Oh, when I see emptiness directly, there's no subject and no object. Therefore, I should try to not see Connie. Hi, Connie. But I should, oh no, I'm doing something wrong. I'm sorry. you're not there, I'm not here. We'll be happier if you're not there and I'm not here. Dharag Darshani Shakti, if I ignore, if I somehow overcome the idea that there's a Michael and a Connie, then I will be a happy person. But, and you know, this Dharma rumor, the nature of a Dharma rumor, you just gotta think about it, you know. would I be happier if Christina disappeared and I disappeared shortly after, you know? Would we both be happy then? And if you think about it for two seconds, you're like, no, there's something wrong there, you know? That must not be what he's talking about, you know? Subject and object should disappear. And by the way, when you see emptiness directly, you cannot be aware of yourself. Why? You are not emptiness. When you see emptiness directly, you cannot be aware of any other object. But that's like saying, I don't see Tim's chair in his office right now, therefore it doesn't exist. You know, that's silly. Okay, there are times of your life when John's not aware of John, but that doesn't mean John doesn't exist or shouldn't exist. It's just busy. Your mind's busy with ultimate reality. It doesn't have time to see John. Okay, it doesn't have time to be aware of John. By the way, John is a positive existing thing. Emptiness is an absence. Anything you cannot see during the direct perception of emptiness. That's very simple. John Campbell is a thing. So he can't be aware of John. John can't be aware of John when he's seeing emptiness because emptiness is an absence. It's a negative. It's an absence of something. Something's not there. And that, so it disqualifies John Campbell seeing John during the direct procession emptiness, but that doesn't mean John doesn't exist. And it doesn't mean John shouldn't exist. And it doesn't mean you're going to be happier if you pretend Pachi doesn't exist and Michael doesn't exist. That's not the point, okay? For $100, who can tell me the real point? Okay, here it says, Dharag darshana shakchor, due to shakchor. What is the instrumental of an I ending maybe? Shakchos. So what's the, what's it mean? What's it mean? Is it wrong that there's a subject and an object? Because here it says, that's what causes the trouble with your kleshas, with your negative emotions. What's it mean? What's it really mean? $100. Go ahead, Alfonso. Alfonso, you have your hand up. Go ahead. Well, I'm kind of guessing it's the disappearance of the object and subject coming from the wrong side. That's not bad. Give me a better one. Give me a better one. Look, it's not wrong that there's a subject and object. by the way you can spend 100 years trying not to be aware of objects and you're going to waste your time that's not going to make you happy okay pretending there's no john paulie on the couch and there's no geish michael on this couch it's not going to make you happy that's not the goal what what makes me happy you don't want to give them the power of being self-existent Now that Shakti means just do to, okay? That just means, that's like wonky in tune. In the kitchen, what's the wrong way to see the husband? Come on, Pachi, we practiced it. What's his name in Balohara? Ayrton, what's he say? - Are you doing things? - Okay, yeah, okay. Pachi got the hundred dollars, okay? are you thinking? Yeah, believing that the object you're looking at doesn't come from you is what he's talking about here, okay? Subjects and objects is not a problem. I mean, there's a husband in the kitchen and you see him, you're the seer, he's the same. But if you believe that the object you see is not coming from you, then that's asmitah. And that's the definition, it's almost the definition in verse six, okay? That's asmitah, okay? And that cause is the first part of the trouble. And it just goes back to the kitchen. By the way, everything in the world is in the kitchen. And there's nothing in the kitchen that's not... You know, I tell people I'm going to write a book called The Two Husbands in the Kitchen Sutra. And they laugh and they say, that's silly. Oh, that's a good joke. And I say, wait, wait, it's not a joke. A sutra, the only purpose of a sutra is to explain what the hell's going on in your life. So don't tell me it'd be silly to write a Two Husbands in the Kitchen Sutra. I would write it if I had time. I started and I quit because I didn't have time. Because I get these emails. Anyway, I should stop complaining. It's probably coming from... I can't find it here. Yeah, everything in the kitchen should be in the sutra somewhere. And there's nothing in a sutra that you won't find in the kitchen. There's nothing in an ancient book that you won't find in the kitchen. And if there is, there's something wrong with the book because the books were made for the kitchen. The books were, the sutras were made for the kitchen. Don't tell me it's silly to write a sutra called The Two Husbands in the Kitchen, because sutras are holy books. No, sutras were made to help us in the kitchen. If there's anything in the kitchen that's not in the sutra, the sutra is no good. And if there's anything in the sutra that's not in the kitchen, they should take it out. Because it's sutras for the kitchen. It's to make us happy in the kitchen. That's all. All right. what is that you get oh yeah i'm gonna charge you guys okay it's kind of a nice sound though all right uh by the way i thought uh you know master patanjali has this five step sansara how the trouble in the kitchen okay sansara just means trouble in the kitchen how does the trouble in the kitchen start Well, you come into this life with seeds from your past life. What's that called? In his verse, avidya. By the way, Sanskrit doesn't have a real V. You got to try to say like a V mixed with a W. Avidya, what are you doing? I'm doing it. It's avidya. Okay, so avidya. Seeds from past life. Then they wake up in this life in the kitchen. or sorry they wake up in the womb really asmitah and in the womb starts the unhealthy distinction between desha and deshin in sanskrit okay they say desha and deshin desha means place like bangladesh like a desh just means a place okay so bangladesh what's bangla mean i don't know john That's the name of the people. Oh, okay. So land of the banglas. Bangla land. Bangla land. Bangla land. Bangla, okay. These are, our land is the Bangla land. But, okay. Bangladesh. Anyway, Bangladesh. So desha means the object, okay? Then deshin means channos, the one who possesses the object, which is the Sanskrit word for subject. Okay, so don't tell me, don't tell me potentially saying subjects and object is wrong and somehow when you get to emptiness you overcome objects and subjects because you can't have a subject without an object because the word subject in Sanskrit and other Asian languages including Tibetan, the word for subject is the one who's holding the object. So don't tell me you're going to somehow you're going to disappear in nirvana and there'll be no subject and objects. You know, there'll be a subject without an object. The definition, the word for subject is the guy who has the object. You got it? So don't tell me it's subject. There's something wrong with subjects and objects. So don't tell me you're going to get rid of all. If you get rid all objects there's no subjects okay don't tell me you go in the emptiness and there's no objects that's silly the word for subject in in these languages is the guy who's holding the object okay desha and deishin okay say deisha deishin so deisha is like bangladesh it means the place it means the and in and in tibetan language it's yul right which can mean country or object okay So that's cool. I thought it would be nice to go on a little detour to Maitreya, okay, who is said to be the next enlightened being coming to this planet. It's supposed to be Maitreya. Maitreya means love, the loving one. Maitreya means love, Maitreya, okay? Maitreya means the loving one, okay? and the next enlightened being to come to this world. And people, when they hear that, they think, oh, you know, a thousand years or something. No, it's close. It's extremely close. You have no idea. Okay. It's not like a hundred years or, you know, don't think it's some time 10,000 years or something like that. Maitreya is much closer than you imagine. Okay. So he said there are six steps to how you get in trouble. So he's different from Patanjali. Patanjali says five, right? Panchaklesha. Five problems. And then Maitreya says six. Let's see what's the difference, okay? I'm curious, okay? Let's see what's the difference. Let's see what did Pratantayana not say that Maitreya said. Okay, so here we go. And this, this is directly from the text of Maitreya. You come into this world with the seeds of believing things. I didn't do anything. You come in this world with those seeds. why does he say two seeds by the way this is not the answer to the question but why does he say two seeds one is believing in that people are coming from their own side but the other is focused on the refrigerator in the kitchen things okay things and people you have two versions of misunderstanding according to my trailer. And, you know, that's that tradition, that it's useful to discuss that while you are misunderstanding your husband, you happen to be misunderstanding everything else in the kitchen also. You think the refrigerator came from the store. You think the table was made by Nick. You think the floor was, you know, put down by, I don't know, Pachi. You know, You misunderstand everything, people and things. Somehow that's important, okay, to my trainer. Okay, second one, dangzen nyikye. Then they start in the womb. You start, and Patanjali ties it to the division of subject and object, right? Okay, Patanjali ties the waking up of the seeds from your past life to the manifestation of me and you, of subject and object, okay? Is it wrong? Am I supposed to think that Connie doesn't exist? Then I'll be okay. No, it just means you're supposed to understand that Connie's coming from you. And if she irritates you, it's you irritating you, okay? Then fix thyself, doctor. Okay? All right, this is, by the way, we're in Maitreya 6, right? So, so far, it's the same. Okay, so far, it's the same. Let's look at the third one. And then you start thinking the wrong way about things you like and things you don't like. This is Maitreya's version. Number three, you start, you look at things the wrong way. You think they are coming from their side. I didn't do anything. Any other. So for my treya, that's the third. Okay. The third one is thinking the wrong way about things you like and things you don't like. Those two for Patanjali are different. He counts them as three and four. Raga and Devesha. Okay, Raga and Devesha. He says, avidya, asmitar, Raga, Devesha. Maitreya says, lump them together. Wait, Vishal, you said Maitreya was supposed to have one more than Patanjali. Yeah, he gets one more and he cuts one even after he cuts one. So he's got two more. All right. So thinking about your husband the wrong way for Maitreya is number three of the troublemaker process, okay, which leads to all unhappiness. And the purpose of the Yoga Sutra is to stop making yourself unhappy. The purpose of the yoga sutra is not to do a headstand. It's to stop making yourself unhappy. Doing a headstand can help. It's one of the ashtanga. Now, do cha-ta-shedang-kye. Then because you thought of things the wrong way, Because then you get the actual emotions of liking and disliking. So from Maitreya, the emotion is distinguished from the feeling that something was coming from its own side, okay? Got it? You look at things the wrong way, is different from liking and disliking. Liking and disliking look at things the wrong way when they start, but that's not liking and disliking. Liking and disliking come after that. So for my trail, that's different. Geshe, I didn't understand the five, why are you doing the six? Some way, sometimes when you don't understand something, you can understand it if you bring in an alternate way of explaining it, okay? And then you say, okay, I got it. Okay, I understand the five kleshas, Panchakleshas of Patanjali's verse. Now I understand, okay? And I'm watching the time, Tim, and we will have question and answer. But if you guys don't give me any good questions, I'm going home or I'm eating my croissant, okay? The rest of my croissant, okay? All right, then for Maitreya, we're by the way, we're on step five, okay? What was the first one? Seeds for the two kinds of misunderstanding things that you carry from your past life. Then, then you actually get those two. Then, looking at things the wrong way, looking at things the wrong way. And then liking and disliking, number four. And then number five,, You make karma, you collect karma. Sak and so, same word, right? You collect karma, then you collect karma. What did Patanjali call it? Avedya smita ragdavesha abhinivesha. Abhinivesha. He called it abhinivesha, grasping. But at the moment, making karma. So Maitreya is kind of taking you further. Then you start making karma. Then you are planting seeds. you are planting seed. Okay. Gisela, that seems complete. Why does Maitreya have six? Okay. What's the sixth one? Yeah, yeah, good, nice. Kaur, war, kaur. Say Kaur, war, kaur. Yeah. You sara and sara. You spin in the wheel. You spin in the wheel. So, Pataglia doesn't mentioned that one. He just says, you know, you will think of things the wrong way, but he doesn't tie it to planting seeds and circling. So you can say in summary that the two extra steps of Maitreya, right? Because he combined the liking and disliking, right? And the two Two extra steps are making karma and then spinning in the wheel. Making karma and spinning in the wheel. Okay, $100. I'm going to enjoy my coffee. You guys are going to bust your brains. Here we go. This is the easiest $100 you ever made. Isn't it easier to make money here than elsewhere? I mean, like in a job. $100 in the kitchen. Where is the circling in the circle? You yell back. That's $50 answer. What? Come on. No, you yell back at the husband and then the kids are bad. 25 that was such a lame answer 50 bucks for who gave the first half christina oh 50 bucks for alex but was it correct yes it was the the kids act up it's not yelling at the kids the kids act up she said the kids are bad good she must have had kids all right she did actually so all right yay alex 50 bucks so 50 for christina and 50 for alex okay good how you get it to her that's alex if you never get it it's uh it's ellie's fault okay but she has to she has to keep track of it all right we got to get moving on this homework or you're gonna kill me Yeah, when he gets to Asmita, Patanjali starts mentioning the word Atman. And I thought we should talk about it. Okay, Atma, Atman, Atma. John, I think Atman is the uninflected form. And Atma is the nominative. So we can say Atman. Okay, but you can also say Atma. So in Sanskrit, when you use a word in a sentence, even if it's not doing anything yet, it changes, the spelling changes. Like yogin is the real word for a practitioner of yoga, right? And yogi is the word used in a sentence. If I'm not mistaken, I got a Sanskrit guy here. I got to be careful. Atman, okay, so Atman, Atman is the word before we use it in a sentence, so we should say Atman, okay, so Atman, and it's an interesting word because Atman or Atma is used in different Indian religions to mean the big guy, meaning God, okay, Atman, the Atma, the Atma, and by the way, In normal Hindi, you see Atman used with maha, maha, mahatma, yeah, mahatmagandhi, the great being, the great being, right? So that means the great man or the great woman, the great person, mahatma, okay so but atman is so important in in in in the history of indian thinking that let's talk about it i like it okay uh and it's an awesome word you know it's i love words i guess dr campbell's the same if you're if you're a sanskrit freak sanskrit nerd you like words and uh and by the way bible concordance writers are the same you know you read strong strong concordance it's this thick and he sees roots everywhere and when he gives a sermon he's always talking about the roots and i think it's enjoyable when you're explaining the bible for example i think it's enjoyable to go to the roots of agape or things like that so anyway atman it comes from a root, Tama, Indo-European TMA, Tama, which means to divide or separate. And the word that comes from it is temple. And here's a picture of a temple or traditional church, Russian church, actually. I chose this picture because it has a Tama. And the word for temple comes from the idea that a place of worship should be separated from the rest of the town. It should be, what do you call it? Set apart. So tamah means set apart, divided from the town. Divided from the town by a wall or by a fence. So that's temple means, the word temple means a place of worship, which is divided from the town by a wall. Okay. So what's atam? Atam. Not divided. Okay. So then you get atam. Indivisible particle. Okay. Atam. Atam. And I love it. I think it's so cool. Atam. And then, okay, John, sometimes the short A gets lengthened for no big reason. It's not an intensifier here. It is Atman. It's not Atman. But sometimes an initial A becomes long for no reason at all. Just it happens sometimes. Sorry. It really is Atman. It's pronounced Atman. Okay. but it means indivisible. It means the great being who cannot be reduced. The great being, okay? Why are we talking about it here? Is when you think your husband, when you say about your husband, okay, Pachi, do it again. We're just honoring Ayrton. I didn't do anything. Somehow you are atomizing your husband, your atman. you're atman okay it means uh you think he's out there by himself and he's not coming from you you separate you tamahim from you right is subject and object wrong no that's okay that part's okay it's the idea that the object i didn't do anything and he's yelling at me okay so is he separate is Is he tamu? Yeah. Is he atma? Yeah, he is. But is he not coming from you? No. So to believe in his self nature is called atman. In these teachings, atman means the self nature, which is not there. - I didn't do anything. He's not yelling at me. I didn't do anything. - That's atman. If anybody would ask you what's Atman, you can say, I didn't read it. Okay, that's Atman, okay. And it comes up a lot in Sanskrit. Now, there are many, many, many millions of good Indian people who believe in God and they call it Atman. And that's a different thing and that's fine. That's a different thing. So don't get them confused. When Patanjali talks about it, when Maitreya talks about it, It means, I didn't do anything husband, okay? Something about the husband, which you made up and it's not part of him, but you think it's part of him. Okay, that's Atman in this case. And when you think it's there, that's Asmita, okay? That gets you in trouble, that gets you in trouble, okay? I isness, okay? What's a basic sign? By the way, there's an answer, there's an answer. There's a question in the homework. there's a basic sign that things don't have atman, atma, that things are not coming from their own side. There's a basic indication. And that's if you put seven people in a room. Some people say it feels stuffy. And some people will say I'm cold. And some people will say it feels just right. Okay. That's a basic, an Atman, that's a basic sign that something's going on in the room. The temperature in the room is not self-existent. Atman is a good word for self-existent, okay? The temperature in the room is not Atman. It's not Atma. Everyone feels it differently. Therefore, it must be coming from us, or else everyone would feel it the same. if the temperature in the room if the warmth in the room are coming from its own sun then we should all feel the same okay if it had an ottman if it had a self nature but it doesn't i'll tell you a story okay uh i like stories uh you know i lived uh for uh 30 years almost in a small Mongolian temple in New Jersey, near New York, and committed to the diamond business for two hours each way. That's how I studied Abhidharma. But anyway, and learned my sadhana. But anyway, there were, how do you say? We had a visitor one day, and this is the teacher of the greatest teacher in the world, the senior teacher of the greatest teacher in the world at the time was alive the teacher of that teacher was alive and he came to our temple and it was a poor temple it's still a poor temple they wrote me yesterday they need money this is 50 years later but anyway uh they're still writing me yesterday they got a letter Anyway, we didn't have any money. Nobody had a good car. And we had to drive this teacher from another temple to our temple. So we borrowed somebody's car. Somebody had a nice car, and we borrowed it. And they chose me as the driver. I was 26. And they said, you're going to drive the car. And I'm like, okay. And they said, there's a couple of things here. Don't scratch the car. You're going to drive with the owner of the car. There's going to be a test drive, and he's going to test you. I ran a stop sign. First time in my life. I have never run a stop sign in my whole life. I ran a stop sign. It was a Lincoln, a big black Lincoln. The guy was like, he's sitting next to me. He says, are you sure you can drive? I said, I'm OK. I'm OK, man. Then this is the highest teacher Lama in the world. The teacher of the highest and the senior teacher. And so they said, okay, listen, he's Yamantaka. So don't even try to talk to him. Just drive. Don't say anything. Just don't say anything. And I'm like, okay, I got it. And then we went and picked him up. So he gets in the front next to me and I'm like, no, no, big people get in the back. And they said, no, no, no, where he comes from, the big person gets in the front. I'm like, oh, no. And then there's two very high Rinpoche's got in the back and one of them knew me. And he said, he told this teacher, Michael knows Abhidang, he memorized Abhidang Korsha. And the teacher says, the big, big teacher. He quoted the second chapter. I had just looked at it that morning. I was like, oh, the five actors, the four goals. He's like, whoa, not bad. Then he quoted like the seventh chapter. And I'm like, I don't know. Then we drove for two hours. The guys in the back fell asleep. And he talked to me the whole way. We talked the whole way. And it was awesome. And we passed the graveyard. I remember we passed the graveyard. And first he asked me, how old are you? And I said, 62. Because I was so nervous. I was supposed to say 26. He said, oh, good sign. You're going to live a long life. I said, no, no, 26. He said, yeah, yeah, OK. And then we went by a cemetery. And he said, what's that? And you know, this whole drive is like that. And I'm like, that's a cemetery. He says, turn down the heat. I'm like, turn down the heat. It's just... Then later it's like turn up the heat. I'm like, okay, like turn it up. He keeps telling me turn it down, turn it up, turn it... I'm like, okay. And oh, that's where they bury people. What? Oh, when people die they dig a hole. They put them in there. He goes, what a waste of space. And then I'm like, okay. And then finally he kept telling me to turn up the heat, turn down the heat. And then he looks at me and he goes, am I irritating you? Here's the highest teacher in the world at the time. Am I irritating you? You know, isn't it strange that you think the temperature is okay and I keep saying it's not okay and then it's okay and then it's not okay and then it's okay and it's okay for you and it's not okay for you. Isn't that weird? And I was like, wow, he's trying to tell me something, you know? So here it is. Okay, here it is. That's a sign that the temperature in the car is not coming from the driver or from the passenger. It's coming, sorry, not coming at us, but coming from us, okay? All right, now you won't forget that idea. That's Atman. If the temperature in the car were coming from itself, that would be Atman. That would be self-existent. We call it in English self-existent, right? Oh yeah, I know I got five minutes. All right, I gotta talk faster. Then he says, "Ragdvesha," right? So in Patanjali's list, liking things and disliking things is in the list of how pain is created. So then, I don't know about you, but you know, I felt like, oh, I'm not supposed to like anything and I'm not supposed to not like anything. And I don't know, I always see a certain country and a certain temple and certain monks, you know, staring at the wall and somebody hits them with a stick if they move and they're supposed to think nothing. They're supposed to like nothing and don't like nothing and just neutral. And, you know, I heard that so much when I was younger that I believed it. You know, I heard people say it so much, you know, you should sit in the corner, you should stare at the wall, you should try not to move, and you shouldn't like anything and you should not like anything. And it bothered me, it really bothered me. You know, it's nice, you guys are lucky because you get an older Westerner telling you things, problems that I went through, 'cause I've been to all of them, most of them. And one of them was, I don't understand why I'm not supposed to like anything and I'm not supposed to dislike anything. Can I like it when I see a person love another person, serve another person? And can I dislike it when I see someone hurt another person? Is that wrong? Am I bad? Am I a bad person? I'm not religious or something, you know? And it really bothered me. And then finally, some teacher explained it to me, you know, liking things because you think they come from their own side or disliking your husband because you think he's yelling at you from his own side and not from your side. That's wrong. But liking things and disliking things is fine. If you didn't dislike things, you wouldn't want to study the Yoga Sutra because you wouldn't want to get out of samsara. Then if you don't dislike samsara, then you wouldn't be in this class. If you enjoyed suffering and losing all your girlfriends and boyfriends and everything, then why study the Yoga Sutra? Go, go, have fun. So it's not wrong. Raga dvesha. Say raga. Raga dvesha. To like things and to dislike things. It's not wrong. You should dislike suffering. You should like love. But don't think that things come to your own side. We got to talk quickly about Sukha dukkha, which is part of the definition of raga dvesha. I like where it comes from. John, this is a story I heard, okay? I guess there's other stories. Ka means a hole, and it can mean the aperture of the sky. In Tibetan even, it's nam ka, ka. But ka is an ancient root meaning of your mouth. Your mouth is also called ka, mukha, the mouth, okay, of a dog. What do you call it? Snout. they all mean opening, okay, so ka, okay. And so it's explained the words in Sanskrit for pleasure and pain are sukkah and dukkah. So dukkah is easy because it's really duh-ka, which came from dus-ka, which came into Western languages as dis, like dysfunctional and disharmony. So it means bad, okay? So dukkha is easy. A bad wagon wheel hole, hub, is called dukkha. So now you can remember the Sanskrit word for suffering easily, a bad hole, okay? Then sukha means a good hole, okay? And that's the Sanskrit word for happiness, okay? And you can remember that because the Indo-European is E-S-U, Esu. So sukkah means good whole, su-ka, but the su comes from esu. And in Sanskrit, the e dropped off. In Greek, the s dropped off. Eurythmics, euthanasia, euphemism, good, good, you know, good killing, like that. So EU harmony comes from ESU. So in Sanskrit it went to SU, in Greek it went to EU, you like eurythmics or euthanasia. Euthanasia means a good killing right, you know supposedly. Euphemism means a nice way of saying something unpleasant. Okay so you're not going to forget sukha and dukkha. I got one more. Ignorance in the moment. I'll just give you enough to answer your question. I know I'm supposed to be doing question answer to give me one more minute. Otherwise they can't do the homework. All right. I shouldn't have told the story about the air conditioner. Abhinivesha, okay, the fifth step for Patanjali, Abhinivesha, to really enter down into it. It means grasping, okay? And I like to say to be attached to the last donut in the box and don't share it with other people is Abhinivesha, okay? If you understood the last donut in the box, you would give it to somebody else. We went to a cafe in the canyon yesterday, me and Veronica. We talked about you guys. Then anyway, we had a chance to get the last cinnamon roll and we decided to leave it for somebody else because it doesn't come from its own side, it comes from us. So that's all. Abhinivesha means taking the last donut rather than leaving it for the next person. That's all, it's very simple, okay? If you understood where things were coming from, you would leave it for the next person. Last question. They say, give the example of the child. This is very simple. You're watching a movie, you take a young person with you, like a, I don't know, four-year-old. And in the movie, there's something bad, there's a bad man and the four-year-old runs down the hall the four the four-year-old runs down the what do you call it the corner the aisle and starts hitting the movie screen okay so when we hate people and when we want to hurt somebody we are doing exactly the same thing it's not a metaphor for. It's exactly the same thing. You are hitting a movie screen. And the projector is your own mind. Okay. So when you hate somebody, when you try to hurt somebody, you are just hitting a movie screen. It's funny. There's no guy on the screen, but you're hitting the movie screen. Your life is hitting movie screens. Your whole life is hitting movie screens. Okay, that's all. Okay, Tim, questions? That's Abhinavayashi by the way. But that's Les Sark, that's Making Karma, hitting the movies, hitting the screen. No question, yay, I can have breakfast. Tim, can the panelists unmute now or is there still echo? Thank you for your teaching. I have a question about the experience of object and subject on your yoga mat and how we might see that in the wrong way and how we might see that in the correct way with Deshin and Desha. Nice. How can you have a wrong object subject perception with your yoga mat? And what would be a correct object subject perception of your yoga mat? Well, if you related to the husband in the kitchen, what would be the wrong perception, especially if someone tried to borrow it? You'd say, no, this is mine. Okay. So that idea, this is my yoga mat. You cannot, you know, I don't want your sweat on my yoga mat. That would be a wrong subject object distinction. That's me, Desha. Sorry, Deshin. And the yoga mat is Desha, the object, right? And I'm the object holder, which is Deshin. And then to say that somehow you should overcome the, you should get rid of objects. And then the direct perception of emptiness, you don't see objects, you overcome subject object would be to say you have an object holder, but you don't have an object. It would be silly. You have an object holder, but you don't have an object. Well, then how can you have an object holder? Anyway, you would disappear. So what's an ignorant perception of your yoga mat? I shouldn't share it because they'll make it dirty. This is mine, you can't borrow it. You don't wanna share your yoga mat. How's that? This is mine, it's not yours. Where did you get your yoga mat? How did you get your yoga mat? you didn't buy it in the store. No, you didn't buy it in a store and you didn't pay money for it, okay? You got it because you shared yoga mats in the past, okay? So if you had a misperception of your yoga mat, you would think I bought it, therefore I don't have to share it. If you had a correct perception of your yoga mat, you'd say I have this yoga mat only because I shared things in the past, Therefore I should share it, even if they're stinky. Okay, all right. That's a good question. And that's a real example. By the way, sharing things is harder than not sharing them. They do stink them up or they get them dirty and then you have to wash it but still it's better than not sharing. Okay, sharing takes more work. Things do happen to a yoga man. And it's still better than not sharing because then you'll have a yoga man. If you don't share, you won't have a yoga man. So you have to share. You don't have a choice. Got it? Cool. All right, next question. Our next question comes from Lisa Lee. Thank you, Lisa, for coming. She says, dear Geshu Michael, what's the main different thoughts between the Diamond Cutter Sutra and the yoga sutra from your perspective which one is your favorite why and what's your suggestion to your students on these two sutras that's a good question lisa lee you're so tough uh i was thinking about it yesterday actually and uh the name of the diamond cutter sutra makes it my favorite book of all time you know if I had to have one book on a desert island I'd want to have the diamond color sutra just because of the name of the book you know uh just for the name of the book it would be my choice of my favorite sutra of all time so should we just study the diamond color sutra and should we not study the yoga sutra and yesterday I was don't tell our friend our great sponsor but I finished long Medicine Buddha Sutra yesterday, but don't tell him because he'll give me another one. Don't tell him. He's on the call. Oh, shucks. Yeah. So anyway, I was finishing that sutra yesterday. And at the end of this, the longer one, there's a shorter one, which I certainly don't have time to translate. But the longer one, It's interesting because it talks about how the medicine Buddha can help a person who was too lazy to study and goes and becomes an animal because of that. And I said, even these people who were too lazy to study, who thought that they could just do mantras and didn't have to study and went to the animal realm, the medicine Buddha can help them. And then I was like, yes. Now everybody knows they have to study. The next sentence said, and all those people who study too much and get a lot of pride about it, they can also be helped. But I was like, ah, that's me. So anyway, then I, so yeah, I think all those sutras, that's like asking me which pastry do I like. Like if it's the last pastry I'm going to eat, I'll take a pastry cafe cinnamon roll. But I'd rather live a long life and eat pastries continually and many kinds of pastries. I think all the citrus support each other and you learn new things from different citrus. So I think, you know, in the ancient tradition, they say that really intelligent disciples are the ones who like a variety and they wanna taste many sutras and not lightly. They wanna go deep into many sutras and then they can understand things better. And so I really believe in that. I believe that and in my life, I have spent probably three, four hours a day average reading sutras and stuff. And I highly recommend it. It's extremely beautiful. It's extremely a good way to live, you know? So, okay, next question. Three minutes. - Thank you very much, Geshe-la. Our next question comes from, I'm not sure the person's name, sorry, but they say, "Thank you very much, dear Geshe-la, for this teaching and for everything I would like to ask a question referring to the beginning of the previous class about the five paths. Can you tell exactly how a bodhisattva reaches the first path and what is the particular difference between a lower motivation practitioner to achieve the first path and the bodhisattva to do that, especially in the realization they should have like their shamatha and vipasshyana level? whoa whoa whoa uh i i you know i didn't have a dictionary when i was learning sanskrit and tibetan because i had great teachers i could just ask them you know i could just they were always around you know my sanskrit teacher i was with him like once a week or twice a week and then i could always just ask him. So I think you can always just ask your teacher. So I remember exactly where I was standing when I asked this question. And I'm guessing it was about 41 years ago. Okay. I remember this. I was standing near the stove and we were making a tea, which is normal. And I asked this question, I said, Rinpoche, I have a problem. He said, what's the problem? I said, on the lower track, when you reach the first path, it's defined by renunciation. You are concerned about pain in the world and that's how you reach the first of the five paths. That's the Tse. Tse means what's the line that you have to cross to reach the first of the five paths. When you become truly disturbed by the suffering in the world, you have reached the first path. Then I said, but the definition's different for people on the Mahayana track. On the higher track, it's when you get bodhicennara, you reach the first path. So the day you become a bodhisattva, the day you have this experience of jumping planets, you become a, you reach the first path, that's the same, that's the line you have to cross to reach the first path. So I said, I don't see the connection. On the lower track, you're concerned about the pain of the world. And then on the higher track, you have to love everybody to get onto the first path, right? Which, by the way, implies that you can be a bodhisattva and not see emptiness. because that's on the third path. So according to that idea, which is lower middle way, you can get, you can become a Bodhisattva and not see emptiness yet and not be an Arya yet. There are Bodhisattvas who are not Aryas yet. Then I said, I don't get it. And he gave the most beautiful answer and I'll never forget the answer. And the answer was, Bodhicitta is renunciation for everybody. And I was like, wow. that's cool. Then I was like, you know, then it got very quiet in the kitchen. It's to feel renunciation for everybody else. Not just for your own, not just for your own situation, but everybody else's situation. Renunciation for everybody else's situation is bodhicera. And that is the first path on the Mahayana. That's beautiful. That's a beautiful lesson. How does it relate to Vipashyana and Shamatha? We're gonna talk about it here in the Yoga Sutra. It's gonna come here. When we get to, when we get to Sanyama, the topic of the Vibhuti Pada, the third chapter, when we talk about the team, the last three of the eight limbs of yoga, which are dharana, dhyana, samadhi. When we talk about those, we'll talk about how vipassana and shamatha relate to renunciation, okay? So third chapter, last three of the eight limbs of yoga. Okay, ask me the question again. next class okay cool all right i think we have to stop there you guys