Atma: Sat Cit Ananda - Intro to Advaita Vedanta - Part 2

Summary

The video script delves into the concept of 'atma', the true self, as discovered by ancient rishis. It explains that atma, often obscured by ignorance, is the eternal, conscious source of genuine happiness and contentment within us. The presentation clarifies misconceptions about consciousness, emphasizing that it is not a quality or possession but our essential nature. By practicing self-inquiry, the veil of ignorance is gradually lifted, leading to a transformative understanding of our relationship with our body. The body is likened to a possession, not inherently defining our identity, fostering a sense of detachment that can alleviate suffering. The script also touches on the importance of maintaining our body as a precious gift, with a caretaker's responsibility rather than ownership. It concludes with a teaser about the progressive nature of Vedanta teachings, hinting at deeper insights to come.

Takeaways

• 🧘 The ancient rishis discovered the concept of 'atma', which refers to the true self or inner reality that is ever full and complete, and is the real source of happiness.
• 🌟 'Sat cit ananda' describes the atma as an eternal conscious being, where 'sat' means real or true, 'cit' means consciousness, and 'ananda' indicates the inner source of happiness.
• 🕊 Atma is not a possession but the core essence of who you are, and it is not a third-person entity but the first-person pronoun 'I' referring to the conscious self.
• 🧠 In Vedanta, consciousness is not a quality of the mind but the entity that knows the mind, akin to light revealing objects in a dark room.
• 🌌 Consciousness is not something you own; you are consciousness itself, which is an essential part of your existence.
• 👁️‍🗨️ Your nature as a conscious being is self-evident, and you know your consciousness directly without the need for your senses.
• 🤔 The 'veil of ignorance' partially obscures the full and extraordinary nature of consciousness, leading to misinterpretations of our experiences.
• 👁️‍🗨️‍👁️ The method of 'drik drishya viveka' involves distinguishing the seer (the knower or conscious self) from the seen (everything else that is known as an object).
• 🚗 The body is considered a possession, similar to a car, and as a conscious being, you are the knower of the body, not defined by it.
• 🌬️ Detachment from the body leads to a clearer perspective and better care for the body as a possession, without the distress and anxiety often associated with it.
• ⏳ Vedanta teachings are progressive, with each step building upon the previous one, leading to a deeper understanding of the self and the nature of reality.

Q & A

What is the term used to describe the inner reality or true self in the context of the ancient rishis' teachings?

The term used to describe the inner reality or true self is 'atma', which signifies the true self that is ever full and complete and the true source of happiness.

How is the 'problem of self-nonrecognition' defined in the script?

The 'problem of self-nonrecognition' refers to the failure to recognize our innate fullness and completeness due to a veil of ignorance, leading us to seek happiness externally rather than within.

What are the three words used to describe the nature of atma in Vedanta?

The three words used to describe atma are 'sat' (real or true), 'cit' (consciousness or awareness), and 'ananda' (inner source of happiness).

Why is the translation of 'ananda' as bliss considered a poor translation?

The translation of 'ananda' as bliss is considered poor because bliss is an experience, whereas 'ananda' refers to the inner source of happiness and contentment, which is the true nature of the conscious being.

What is the specific meaning of 'consciousness' in Vedanta?

In Vedanta, 'consciousness' is not a quality of the mind or a state of alertness, but rather the sentiency or the one who knows of the mind. It is the essential nature of a being, revealing mental objects and experiences.

How does Vedanta differentiate between the 'seer' and the 'seen'?

In Vedanta, the 'seer' refers to the conscious being or the knower, who is the subject of all knowing. The 'seen' refers to all objects known to the seer, which includes everything in existence that can be known.

What is the significance of the 'drik drishya viveka' method in Vedanta?

The 'drik drishya viveka' method, which means separating or distinguishing the seer from the seen, is a fundamental teaching methodology in Vedanta that helps to clarify the distinction between the conscious being and the objects of consciousness.

How does the script suggest our relationship with our body should change if we were free from self-nonrecognition?

If free from self-nonrecognition, we would view our body as a possession, like a car, and understand ourselves as a conscious being independent of the body. This would lead to a sense of detachment and objectivity towards our body.

What is the difference between 'detachment' and 'indifference' as described in the script?

Detachment is a state of objectivity and clear thinking where the body is understood as a possession, while indifference is a state of complete disinterest and non-involvement, lacking any sense of responsibility or concern.

Why is it important to maintain a sense of responsibility for our body despite the practice of detachment?

Maintaining a sense of responsibility for our body is important because, like any other possession, we are the caretakers of our body. Detachment and objectivity can actually aid in better care and maintenance by reducing distress and anxiety.

How does the script relate the concept of ownership to our body?

The script suggests that we do not truly own our body. Instead, our body is a precious gift, given at birth, and we are the caretakers of that gift. This perspective encourages a sense of responsibility and care without attachment.

Outlines

00:00

😀 Understanding the Inner Self (Atma)

The first paragraph introduces the concept of 'atma', the true self, which is full and complete and the real source of happiness. It explains that this inner reality is often hidden by ignorance, leading to a mistaken pursuit of worldly happiness. The presentation aims to explore the true nature of happiness and the self, described in scriptures as 'sat cit ananda', which means an eternal, conscious being that is the source of happiness. The paragraph also clarifies misconceptions about the words 'consciousness' and 'awareness' in the context of Vedanta, emphasizing that consciousness is not a quality of the mind but the entity that knows the mind.

05:03

🧐 The True Nature of Consciousness

The second paragraph delves into the nature of consciousness, distinguishing it from the mind and its qualities. It stresses that consciousness is not something one possesses but is, in fact, one's essential nature. The text uses the analogy of a flashlight to illustrate how consciousness reveals the contents of the mind. It also discusses how consciousness is self-evident and always present in every experience, yet its full nature is obscured by ignorance. The ancient rishis recognized consciousness as divine and limitless, and the paragraph ends with a teaser about the transformative understanding that comes from recognizing one's true conscious nature.

10:04

👀 The Veil of Ignorance and Misinterpretation

The third paragraph uses the metaphor of a sheer fabric to describe how ignorance partially obscures our true nature, leading to misinterpretations of our experiences. It provides examples such as mistaking a rope for a snake or the common misconceptions about the sun setting, to illustrate the power of ignorance. The paragraph introduces the Vedantic method of 'drik drishya viveka', which involves distinguishing the seer (the knower) from the seen (the known), to clarify the confusion between the body and the conscious self.

15:07

🤔 The Body as a Possession, Not the Self

The fourth paragraph explores the relationship between the conscious self and the body, challenging the common identification with the body's characteristics such as gender and age. It argues that the body, like any other object, is known to the conscious self and therefore is separate from it. The text uses thought experiments and examples to show that the body's sense of touch and sensations do not make it inherently different from other possessions. It concludes by emphasizing that the body is an object known to the conscious self, and the self is simply a conscious being, independent of the body.

20:10

🌬️ Detachment and the Care of the Body

The fifth paragraph discusses the implications of understanding the self as a conscious being independent of the body. It suggests that with self-realization comes a sense of detachment from the body, which can lead to a clearer perspective on pain and suffering. The text differentiates between detachment and indifference, emphasizing that detachment allows for better care and maintenance of the body. It also touches on the idea that the body is not truly owned but is a gift, making the individual its caretaker, with a responsibility to maintain it.

25:12

⏭️ The Progressive Teachings of Vedanta

The sixth and final paragraph serves as a conclusion, warning that the teachings presented are part of a progressive series in Vedanta. It likens the learning process to crossing a stream using stepping stones, where one must leave the current stone to move to the next. The paragraph suggests that future teachings will build upon the current understanding, leading to a deeper realization that the body is not merely a possession but has a divine aspect as a manifestation of Ishvara.

Keywords

💡Atma

Atma refers to the true self or the inner reality within every individual, which is described as ever full, complete, and the true source of happiness. It is an eternal, conscious being that is the core essence of who we are. In the video, it is emphasized that recognizing and understanding atma is key to overcoming the 'problem of self-nonrecognition' and finding true happiness.

💡Self-Nonrecognition

Self-nonrecognition is the state of not recognizing one's true self, atma, which leads to a misguided search for happiness in the external world. This concept is central to the video's theme, illustrating how our misunderstanding of our true nature causes us to seek fulfillment in the wrong places.

💡Sat Cit Ananda

This term is used to describe the nature of atma. Sat signifies the eternal, uncreated reality; cit represents consciousness or awareness; and ananda refers to the inner source of happiness, not a transient state of bliss. Together, they encapsulate the idea that atma is an eternal, conscious being that is inherently joyful.

💡Ignorance

Ignorance, in the context of the video, is the veil that conceals the true nature of atma. It is described as a partial obscuration that allows us to recognize our consciousness but prevents us from understanding its full, extraordinary nature. Ignorance is the root cause of misinterpreting our experiences and is central to the video's exploration of self-realization.

💡Consciousness

Consciousness, as discussed in Vedanta, is not a quality of the mind but the entity that knows the mind and all mental objects. It is the essential nature of a person and is described as self-revealing. The video emphasizes that we are not merely 'having' consciousness but 'are' consciousness, which is a critical distinction in understanding our true self.

💡Aloofness or Detachment

Aloofness or detachment, as portrayed in the video, is a state of clear thinking where one views the body as a possession rather than an integral part of the self. This perspective allows for a healthier relationship with the body, enabling one to maintain it responsibly without being overly attached or distressed by its changes or ailments.

💡Drik Drishya Viveka

Drik drishya viveka is a Vedantic method of distinguishing the seer (the knower or subject) from the seen (the known or object). This technique is used to clarify the distinction between the conscious self and everything else in the world, which are known objects. It is a fundamental practice for self-realization in Vedanta.

💡Karma

Karma, as mentioned in the video, refers to the law of cause and effect that influences the circumstances of one's life, including the body one is born into. It is suggested that the body is a gift, given to allow the individual to experience the results of their past karmas, emphasizing the importance of being a responsible caretaker of this gift.

💡Ishvara

Ishvara is referred to as the god of the cosmos in the video, who is believed to bestow a new body upon an individual at birth. Ishvara represents the divine principle in Vedanta and is associated with the idea that the body is a sacred gift, not a possession that one can claim absolute ownership over.

💡Atma Vichara

Atma vichara, or self-inquiry, is a practice aimed at piercing through the veil of ignorance to reveal the true nature of one's atma. The video suggests that through consistent practice, the individual can gradually recognize the extraordinary qualities of their true self, leading to a transformation in their relationship with their body and the world.

💡Vedanta

Vedanta is a system of Indian philosophy that provides a framework for understanding the nature of reality and the self. The video script uses Vedanta's teachings to guide the viewer through a step-by-step process of self-discovery, emphasizing the importance of its unique methodologies in leading to profound insights about the self.

Highlights

The ancient rishis discovered the inner reality called atma, which is the true self and the source of happiness.

Self-nonrecognition is the problem where we fail to recognize our innate fullness and completeness.

The search for worldly happiness is misdirected, as the true source of happiness is within us, in our atma.

Atma is described with the words sat cit ananda, meaning it is an eternal, conscious, and blissful being.

Ananda is better understood as the inner source of happiness rather than bliss, which is something experienced.

Consciousness in Vedanta is not a quality of the mind but the one who knows of the mind.

Consciousness is not something we possess but our essential nature; we are consciousness itself.

Our consciousness is self-revealing, and we know it directly without our senses.

The extraordinary qualities of consciousness are often concealed by a veil of ignorance.

The rope-snake example illustrates how ignorance can lead to misinterpretation of our experiences.

The method of drik drishya viveka helps distinguish the seer (knower) from the seen (known).

The body is an object known to the conscious being and is not inherently different from other possessions.

Detachment from the body leads to a clearer perspective and better care for the body as a possession.

Self-inquiry (atma vichara) can gradually dissolve the veil of ignorance, revealing the true nature of atma.

Detachment is not indifference; it allows for responsible maintenance of the body as a gift.

Vedanta's teaching methodology is progressive, with each step building upon the previous one.

The body is considered a precious gift, and we are its caretakers, not its owners.

Transcripts

Welcome! In the prior presentation,

we discussed how the ancient rishis discovered the divinity hidden within us all,

the inner reality they called atma, the true self, ever full and complete, the true source of happiness.

But, this reality is usually concealed by a veil of ignorance,

so we fail to recognize our innate fullness and completeness.

We called this "the problem of self-nonrecognition".

As a result of self-nonrecognition, we naturally desire and seek out things and experiences in the world

that can make us feel more full and complete.

Unfortunately, this search for worldly happiness turns out to be badly misdirected,

because the true source of happiness is actually within us.

In this presentation, we’ll explore the nature of that inner source of happiness

- your true self, atma.

Many scriptures describe atma with the words sat cit and ananda.

Sat means that which is real or true, that which exists unconditionally.

To exist unconditionally is to be timeless, eternal, unborn, uncreated.

Atma is indeed unborn, existing eternally before your present birth.

Cit means the consciousness or awareness because of which you are sentient being.

Unlike insentient things like rocks and clouds, you have the power to know, to feel, to experience things.

These two words, sat and cit, put together,

help us understand that atma is an eternal conscious being, unborn, uncreated and sentient.

And, that conscious being is you.

There is no other atma.

Whenever you say “I” using the first-person pronoun, you’re ultimately referring to atma.

Atma is not a third-person he, she, or it.

Atma is not a this or that.

Atma is the core or essence of who you are.

Now we come to the third word used to describe atma, ananda.

Ananda is often translated as bliss, but that’s a really poor translation; and here’s why.

If you say, "I experienced bliss yesterday,"

this statement shows that bliss is something you can experience,

like happiness or sadness.

But, we’re talking about the conscious being

who experiences things like bliss, happiness and sadness.

Bliss is what you experience; it’s not who you are.

So, it’s better to understand the word ananda as indicating the inner source of happiness,

the true source of fullness and contentment within you.

Then, when we put all three words together, sat cit ananda simply means

that atma is an eternal conscious being which is the true source of happiness.

When we use the words consciousness and awareness in Vedanta, they have a very specific meaning

that’s quite different from what’s used elsewhere.

Doctors use the word consciousness to describe a patient’s ability to respond to external stimulation.

When doctors say a patient is conscious, it means he can respond to you.

Obviously, that’s not how we use the word consciousness in Vedanta.

Other people use the word consciousness to mean alertness or attentiveness.

Attentiveness is the mind’s ability to be focused on something.

When someone refers to “body consciousness” or “environmental awareness,”

they’re actually talking about focusing your attention on the body or on the environment.

In the same way, the phrase, “making a conscious decision”

means focusing your attention on decision making.

Now, attention or attentiveness is a quality of the mind.

But, in Vedanta, consciousness is not a quality of the mind,

it’s the one who knows of the mind.

Consciousness is the sentiency because of which the qualities and activities of the mind are known.

Whatever happens in your mind is known to you because of consciousness.

Just as light reveals objects in a dark room,

the light of consciousness reveals mental objects in your mind.

You can know, feel, and experience things because of consciousness,

because you are a conscious being.

Now, there’s a subtle point here that’s really important to understand.

Strictly speaking, consciousness is not something you have or possess;

consciousness is who you are.

You can own a car and possess a body, but you can’t possess consciousness.

Why?

A possession is something you can lose, and in its absence, you still exist.

If your car is stolen, you still exist.

While you’re sleeping or in a coma, your body is gone, in a manner of speaking,

yet, you still exist.

So, you can possess a car or a body, but you can’t possess consciousness, because

you would cease to exist without it.

Consciousness is your essential nature; it’s not something you own.

Therefore, you don’t HAVE consciousness; you ARE consciousness.

This might be the most important point in this entire presentation, so let me say it again:

you don’t possess consciousness; you ARE consciousness.

If you get this wrong, everything that follows won’t make any sense.

Then, how do you know that you are conscious being?

Well, if you weren’t, you couldn’t be watching this presentation right now.

You don’t need Vedanta to know that you’re conscious.

Your nature as a conscious being is said to be self-revealing or self-evident.

You know the world around you by means of your five senses,

but you know your consciousness directly, without your senses.

To understand this better, suppose you’re in a dark room,

using a flashlight to reveal whatever’s inside the room.

Like that, you use your five senses - sight, hearing, taste, smell and touch,

to reveal objects in the world.

On the other hand, you don’t need a flashlight to see the sun shining brightly outside.

The sun is self-shining or self-revealing.

And so too is consciousness.

This self-shining consciousness reveals all that you experience.

Every object or person in the world you have ever encountered

was known to you because of that consciousness.

And every thought, emotion or feeling that has ever arisen within you

became known to you because of that same consciousness.

Now, consider this:

consciousness is present in every experience we have.

And because it’s always present, we naturally take it for granted.

We think that consciousness is something quite ordinary.

But, the ancient rishis discovered that it’s actually quite extraordinary.

They extolled consciousness as being divine and they said it was unbounded, limitless,

infinitely vast.

Then, how is it that the same self-evident consciousness that the rishis deemed extraordinary

is understood conversely by us to be ordinary?

The reason is this: even though consciousness is self-evident,

it’s full, complete nature is not self-evident.

Its extraordinary qualities are concealed by a veil of ignorance, as we discussed before.

The veil of ignorance, so to speak, is not totally opaque, it’s somewhat transparent,

like thin, sheer fabric.

If an object were covered by this kind of fabric, you’d know that something is there,

but you wouldn’t know exactly what it is.

The famous Vedantic example about the rope-snake shows this nicely.

In a dark alley where a length of rope lays curled on the ground,

you might imagine seeing a poisonous snake.

If the rope was totally obscured by darkness, you wouldn’t see a snake,

you wouldn’t see anything.

But when the rope is partially obscured by darkness, you can’t see its details

and therefore you can imagine it being a snake.

This example shows how the veil of ignorance partially obscures your true nature.

Ignorance allows you to know that you are conscious,

but it doesn’t allow you to know the extraordinary nature of that consciousness.

Ignorance has the power to partially obscure anything we experience.

And because of this, ignorance can lead us to misinterpret our experiences.

In fact, we misinterpret our experiences all the time.

The rope in the dark alley is mistaken to be a poisonous snake.

The atmosphere is colorless, yet we say "the sky is blue".

Or, to use my favorite example,

every time we watch a beautiful sunset, we say, the sun is going down.

But as a matter of fact, the sun doesn’t go down.

We know very well that the sun doesn’t travel around the earth;

it actually remains stationary in the sky while the earth rotates on its axis.

If we could see it from above, it would look like this.

Because of the earth’s rotation, we’re actually tilting over backwards when we watch the sunset.

And that makes the sun look like it’s going down.

But the truth is, the sun doesn’t move; it’s we who are moving.

This example vividly shows the power of ignorance to make us misinterpret our experiences.

Since it’s so easy to misinterpret experience, do you think it’s possible

that we might misinterpret our experience of ourselves as conscious beings?

That’s exactly what happens.

This problem of misinterpretation can be best explored

by using one of the most fundamental and important teaching methodologies found in Vedanta.

The method is called drik drishya viveka,

which means separating or distinguishing the seer from the seen.

The words seer and seen are used figuratively here to indicate the knower and the known.

The entire world, all that exists, falls into one of these two categories:

seer or seen, knower or known.

The difference is easy to discern.

You, as a conscious being, are the seer, the knower; you are the one who knows the existence

of everything and anything that can be known.

You are the knowing subject,

and everything else consists of various objects known to you,

from tiny speck of dust to the great Himalaya mountains.

Now, whatever is known to you as an object

is necessarily different or separate from you, the knower.

For example, this table is known to me, therefore it’s different from me.

This cloth is known to me, so it’s separate from me.

OK, then what about my body.

This body is an object known to me in the same way that this cloth is known to me.

So, this body must necessarily be different from me, the knower of the body.

Consider the fact that the hardness of the table belongs to the table, and not to me.

In the same way, the orangeness of this cloth belongs to the cloth, and not to me.

But, when it comes to my body, things get really confusing.

This happens to be a male body.

And the maleness of this body should belong only to the body, and not to me.

Then, why is it that I can say "I am male"?

If my cloth is orange, I can’t say, "I am orange".

Even though this cloth and this body are both mine, I have a different relationship with each of them.

I possess this body, like I possess this cloth,

but my body seems to be more than just a mere possession.

What makes my body different?

Unlike the cloth, my body is pervaded by the sense of touch.

I feel sensations throughout my body,

but I don’t feel anything when the cloth is touched.

We have no sensations in our hair and nails; that’s why we can cut them.

But, we’re not prepared to cut our arms and fingers, because of the presence of sensation.

Even so, from a Vedantic perspective,

it’s a big mistake to consider this body to be different from the table or cloth,

merely because it has some sensations.

We can show how this is the case with several examples.

Suppose I took a medication which had the strange side effect

of making my nerves grow right through my skin, and into this cloth I’m wearing.

Then, touching this cloth would feel the same as touching my skin,

and I would consider the cloth to be like any other part of my body,

just because of the presence of sensation.

Besides that, before taking the medication, based on the color of my skin, I could say, "I am white".

But after taking the medication, based on the color of this cloth,

which feels like part of my body, I would say, I am orange.

But that’s absurd.

These examples show how my body seems different from the table and cloth

merely due to its sense of touch.

So, what would happen if this body were to lose its sense of touch?

What happens when part of YOUR body is numb,

like after a dentist appointment, when anesthetic has been used.

Your lip might feel like a foreign object stuck onto your face somehow.

Or, if you fall asleep laying on your arm and wake up with it completely numb,

you might wonder, "whose arm is that?"

So, if your entire body were numb, from head to toe, what would that be like?

Huh.

You’d feel no more connected to your body than you would to a table or piece of cloth.

Think about it.

The presence of sensation makes your body seem like it’s more than a mere possession,

but ultimately, it’s just like anything else you own, like a car, for instance.

You buy a car, you get inside, and you drive it around for several years,

until it’s old and worn out.

Then you get rid of your old car and buy a new one.

Your body is not so different.

You get a new body at birth, then you inhabit it for a number of years,

until it’s old and worn out.

Then, when you die, you get rid of your old body and get a new one.

So, your body, is not so different from a car or anything else you possess.

If your car is made by the Ford Motor Company, you won’t say, I am a Ford.

And if your car is 10 years old, you certainly won’t say, I am 10 years old.

So, how can you define yourself based on the gender and age of your body?

Your body is an object known to you, and you are the conscious being who knows your body.

As the knower of your body, you are neither male or female, neither young or old.

You are simply a conscious being.

All this seems perfectly reasonable, and yet, our confusion persists.

We continue to say that we are male or female, young or old, healthy or ill, and so on,

in spite of the fact that all these traits actually belong to our bodies,

and not to the conscious beings we truly are.

All this, of course, is the result of self-nonrecognition.

Suppose you were completely free from this self-nonrecognition.

Then, how would you look upon your body?

If you truly discovered yourself to be a conscious being, utterly independent of your body,

how would that change your perspective?

Let’s explore this.

As a result of the practice of atma vichara, self-inquiry,

the veil of ignorance that obscures the extraordinary qualities of your true nature

will gradually fade away.

It’s as if the veil were to grow thinner and thinner, allowing the reality concealed by it

to appear with more and more clarity.

As this happens, your relationship with your body will undergo a dramatic transformation.

You’ll begin to look upon your body like any other possession.

And, knowing that you are simply a conscious being, completely independent of your body,

a kind of aloofness or detachment towards your body will arise.

Because of this detachment, when the sensation of pain arises in your body,

you’ll know that it doesn’t truly affect you, the conscious being, atma.

And if that pain doesn’t truly affect you,

you won’t go through all the distress and anguish of suffering that you once did.

You’ll know that you are absolutely ok in spite of the pain.

This state of detachment towards your body is not to be confused with indifference or apathy.

Detachment is a state of objectivity,

a state of clear thinking in which your body is understood to be like any other possession.

Indifference, on the other hand, is a state of complete disinterest and non-involvement.

In the presence of indifference, no sense of responsibility can exist.

In the presence of apathy, no care or concern can exist.

Yet, we all bear the responsibility to take care of our possessions.

If you own a car, you’re responsible for its maintenance.

And since you possess a body, you’re responsible for its maintenance as well.

With detachment and objectivity,

you can actually maintain your car and your body even better.

If your car breaks down on the highway and you start crying, "why me?!"

- that’s not going to help get it fixed.

And if you’re diagnosed with cancer, and you become deeply depressed as a result,

it’s been clinically proven

that the outcome of medical treatment is worse when patients are depressed.

So, detachment and objectivity can actually help you take better care of your body

and other possessions by freeing you from the distress and anxiety that often arise.

Here’s a final observation about caring for possessions.

Suppose your car is being repaired and a friend has loaned you his car for a few days.

Will you take care of his car?

Of course.

Now, whose car would you treat more carefully, your car or his?

That’s interesting.

If you’re the owner of a car, you might be a bit less concerned

than if you’re the caretaker of a car loaned to you.

This observation is important because you don’t really own your body.

You can legally own a car or a house, but not a body.

In fact, your body is a gift that was given to you on the day of your birth.

Given by whom?

Certainly, you could say it was given by your parents.

But you could also say that it was given to you by Ishvara,

the god of the cosmos, who bestowed a new body upon you

so that you could reap the results of your past karmas.

In either case, your body is a precious gift, and you are the caretaker of that gift.

Clearly, there’s no room for any indifference with regard to your body.

As we conclude this presentation,

I have to warn you that some of what’s been taught here will be superseded, in a manner of speaking,

by later presentations.

Vedanta, as we discussed before, employs a powerful, unique teaching methodology

which leads you step by step to discover what the ancient rishis discovered.

If you cross a shallow stream by walking on stepping stones,

you have to leave the prior stepping stone in order to move on to the next one.

The teachings of Vedanta work in a similar manner.

The present step is to understand your body to be a mere possession, like a car.

A future step will require you to give up this idea of possession,

and to understand your body to be like any object.

An even later step will be to understand that your body is a physical manifestation of Ishvara.

All these steps will be explored in future presentations.