🙏🙏🙏 Guruji from all of us , especially the women in India , who yearn for spiritual knowledge but , unable to access it due to various constraints . Thank you Guruji , ever grateful to you .
Thank you Swami🙏💚 since i have been in coma for 4 weeks & saw that i didn't die, i am addicted to your lesson 🙏 it really makes me free from any worries💚💚💚
Part 9 is finally here, was waiting for it eagerly, thank you for posting at the earliest. I however feel sad that the series is coming to an end. Hope Swamiji will continue teaching more about the Upanishads.
Likes, dislikes, and their resultant attractions and aversions, all of which induce desires and repulsions, are the root cause of our bondage. The progressive stages of involvement with maya may be traced through the progressive functions of human consciousness: mon, buddhi, ahankara, and chitta: mind, intellect, ego, and feeling. Paramhansa Yogananda illustrated these basic functions by a horse, seen in a mirror. The mirror is the mind (mon), which shows us the image as it appears to us through the senses; the mind alone, however, cannot qualify or define that image. Buddhi (intellect) then defines what is seen, informing our consciousness, “That is a horse.” Ahankara (ego) then appears, declaring, “That is my horse.” Up to this point we are not necessarily yet bound by the thought of ownership; the identification, though personal, may still remain more or less abstract. If, then, chitta (feeling) comes onto the scene, saying, “How happy I am to see my horse!” true ego-bondage begins. Chitta is our emotional reaction, including likes and dislikes, desires and aversions. It is the true source of ego-bondage, and the essence of all delusion. Thus, the ancient classical exponent of the yoga science, Patanjali, defined yoga itself as “the neutralization of the vortices (vrittis) of chitta.”
Totally different concept of meditation.. The direct knowledge. Internal meditation technique is able to practice but the external technique is not easy to bring to experience.. Let it happen by Vairagya and by the Grace of the Almighty
☆ Focus on the existence of the things, not on the things ( name and form ). ☆ If you remove the name and form then what remains is the pure existence which is YOU. It's your existence. Name and form creates the illusion of separation.
But it shud flash all the time. Theoretical knowledge is sufficient. But for the mind to enjoy the fruits from Brahman, mind has to become enlightened, which takes a long time. Please see if these points help u... I realized these just few days ago... (1) Sense object -- mind sees a rose flower. You (brahman) sees the rose too, through the mind. (2) Thought object -- mind thinks a thought. You experience the thought Please notice the difference. In (2), when mind thinks a thought, mind has no space i.e. no feasibility to also experience the thought (or witness the thought, or be aware of the thought, or watch the thought). That aspect belongs to U, the brahman only. Thus, the 2nd example helps to clearly notice the presence of U, the brahman in each and every experience of the mind. Sometimes brahman alone experiences, sometimes brahman & mind experience together. A more easy to visualize example -- suppose mind is intensely angry. Yet, later, when u look back, u realize that u were not only angry but u were also aware of the anger. The 2nd act is EXCLUSIVELY done by U, the brahman. The 1st act of totally immersed in anger is done by U, the mind. Hence, u can see that even now, without getting enlightened too, we can clearly see that we are brahman. But, the important point to note here is... I'm communicating with u... so there is duality involved in the usage of language. But when u notice urself as brahman being aware of every experience, u should not realize this via self-talk. If self-talk exists which tells "Yes, I am brahman", there it is the mind thinking that mind is brahman. If self-talk doesn't exist, but u realize u r brahman, at that very moment, whatever "I" refers to is brahman. This is very important to notice, coz brahman transcends language, thinking, etc. Brahman doesn't communicate in language. Brahman communicates in silence. As we know, language, thinking, etc are at the level of the mind (subtle body) Please comment back with ur thoughts about this msg. I'm unable to control myself from the moment (this happened a week ago) I started to clearly notice that I am brahman :) To me "asangha, sachhidánda, swaprabha, dwaitavarjitha" is happening (the association with these 4 qualities) effortlessly. But the mind has to be silenced and stabilized by following the spiritual practices (meditation, pranayama, etc) Thanks for reading :)
Swamiji, very interesting talk! I have a question about the dual nature of our experiences-- that of the object and its existence. What happens when we see a hologram of a table? Or the 3D avatar of a friend in the metaverse? The name and form (of the table or the friend) exists, but the object itself would not exist. Is this then a "true" experience? Is the happiness we feel when we see a 3D avatar of our friend, has a dearth of asti, bhanti, priyam? Does it mean that simulated reality only provides the Maya, but not the Brahman therein? Does it mean for example, a pilot trained on even the best simulator can never really understand the reality of flying until s/he flies a real airplane?
The example that Swamiji gave about table-wood is not to be taken literally. The object need not exist in real world it can also exist as ideas in inner world like thoughts, feelings etc. Virtual reality exists as idea and you also know that VR exist, it's not non-existent like son of a barren woman. It's like a movie. And another thing is that, practically it doesn't matter because we already know that virtual reality is unreal like dream or movie, we don't have any problem there. Problem comes when we take this world as real and independent existence, we need the knowledge to know that it is unreal. World is not an existence in itself, it just exists and anything that exist weather in mind as ideas or in external world as things is unreal.
My mananam effort - When you look at a pot, you have 2 experiences- 1/- pot and 2/- it exists (pot exists, pot is); Any thing exists; pot is, pen is, chair is, book is, mouse is; pot, pen, chair, book, mouse are different things; but all of them have one same thing in common - ‘IS’. A ‘greater thing’ doesn’t have a greater existence, it just has a greater name and form. A blue whale doesn’t have a bigger existence than a sand grain, their existence is equal; you can only say whale IS, grain IS, the same IS. Every ‘thing’ just IS. SAMADRISHTI. Please correct me at the errors.
When I see a flower, my eyes( senses) send data to my mind, my intellect assimilates the data as a flower, my chiita creates a feeling that its beautiful... this experience is happening to my ego, ahamkara. Which is nothing but the reflection of bramhan.. then everything goes blank ... when will I get a glimpse of the bramhan!!
Veejay , you cannot “glimpse “ Brahman, but may help to ask oneself “who or what is experiencing this blankness?” and stay in the awareness of this experience of blankness...
Swamiji has taught that Brahman is not an object and can never be experienced like an object. However Brahman alone exists and you experience it in EVERY experience. In the talk before this one he gave internal technique to use to ground yourself as being the witness not the thinker. Nameste.
53:46 it feels real now ... all suffering is in name and form, the person who realizes this will find Pure Existence in success and failure and disease and death and life and happiness everywhere
if we are all the same existence what determines our names and forms.... what gives me a human form and animal its form, tree and other forms kindly explain .
swamiji proved that there is NOTHING called name and form as such but very soon he said pure existence requires names and form to exist or to b recognised as existing....pure existence taking the help of un real to exist....so confusing....
Hello Poornima, it would be confusing at first. which is why we need Sadhana. the portion you mention is in the 40-44 minutes range. listen to those again and again till you grasp. to put it simply what he's saying is to look at everything external in the same light. kind of how we say to discard the view that people belong to different races and religions and countries etc and look at all of them as humans. in the same way, consider all as existence. name and form is only to bring our attention to it. to the jnani, with sadhana, he sees everything as existence first and only then as name and form
Awareness (Pure existence) is "eternally" aware of itself. It does not need name and form (the mind or the body) for this. Please check this in order to experience this fact for your self: You are aware that you are aware. Right? This is the proof you are looking for. Only awareness could be aware of awareness. A mind and body are not aware. Do you see this fact?
I still did not get the answer to Swami Chinmayananda's question on what is the need of Name and Forms. If everything is Brahman and the only reality is Brahman, Names and Forms are only deluding us. The creation encompassing Name and Forms are due to delusional power of Maya. What is the need for Brahman to know Brahman? Is Brahman not self satisfied entity, then why the creation and all the delusion. The only satisfactory conclusion to me is that Brahman is real and everything else ( creation etc.) is unreal and Name and Forms only have use in the unreal for the ignorant ( that is who is not yet illumined). I hope Swamiji can clarify this.
This has one answer in Gyanjoga. why this unlimited gets limited in name and form with Maya! and the answer is question itself is invalid :-) any question like why,when,how only applies to something which is bound by space, time and causation. something like u r eating a mango,because u bought some mangoes from market,because the seller came with mango,because there were some ripened mangoes in orchard and so on. see everything limited by time,space and causation. and Brahman is anantam..
Hello Arjun, Name and form is needed to get your attention to or to realize the existence it represents. As you grow in this Sadhana, as a Jnani, you would begin seeing everything as existence first and then as name and form. To the second question, The reason why Brahman multiplied via the power of Maya , as Sowmya said, cannot be answered within Maya.
Thanks Pradeep. Where I was coming from is if there is no name or form then there will be no individual and there will be no need to get anyone's attention or realize anything. Swamiji explained in another lecture that Ignorance has no beginning but can have an end, so it kind of explains why I am in my current state.
indian philosophy is like gol gol ghoomna.... if i say i want to realise pure consciousness...who is this i wen there is nothing otherthan pure existence...then this ignorant i shouldnot have any eligubility to know pure existence... trying to know truth with false tools like mana and budhi...and wen it is realised there r no false tools...u reachd till there bcz of mana and budhi but wen realising....who is realising ...r enjoying whome....so confusing but logic of arguement is amazingly interesting...but gain...no...so painful
Refer to my response to your later comments: In the end, our confusion is the first place to start. The level of clarity after due enquiry and introspection is a measure of our Sadhana.
Do all the monks of Sri Ramakrishna Mission believe in the Advaita Philosophy of Sri Sankaracharya? What is their opinion about the Dvaita Philosophy of Sri Madhvacharya?
Just sharing my opinion as I do not represent RKM and not authorized to speak on their behalf. As per my understanding there is no wrong way to love God as long as it is the God you seek. Sri Ramakrishna proclaimed " Jato Mat Tato Path", "As many beliefs so many paths". The following is a direct quote from "The Gospel of Sri Ramakrishna": "People worship God according to their tastes and temperaments. The mother cooks the same fish differently for her children, that each one may have what suits his stomach. For some she cooks the rich dish of pilau. But not all the children can digest it. For those with weak stomachs she prepares soup. Some, again, like fried fish or pickled fish. It depends on one's taste." Ramakrishna is the only person to have walked on this planet to have practiced the three great religions: Different sects of Hinduism, Islam and Christianity and realized God through each of these paths. When he says "All paths lead to me", it is through experience and not through dry knowledge of books. He was an unlettered man (illiterate). He advised his disciples to not disturb the spiritual condition of any person. His teaching to Swami Vivekananda was different than what he taught to other disciples. Advaita Vedanta is a great tool for discrimination and will only help you advance towards God no matter which path you chose. Mostly people practice all of the following four in certain proportions: Karma Yoga, Bhakti Yoga, Raja Yoga and Gyan Yoga. They are not exclusive. I would recommend consult a monk in RKM to clear your doubts. The lover wants to merge himself/herself in the subject of his/her love. That is what Advaita Vedanta is trying to teach. Become one with Him. There is nothing but Him. Good luck my friend!
🙏🙏🙏 Guruji from all of us , especially the women in India , who yearn for spiritual knowledge but , unable to access it due to various constraints . Thank you Guruji , ever grateful to you .
Thank you Swami🙏💚 since i have been in coma for 4 weeks & saw that i didn't die, i am addicted to your lesson 🙏 it really makes me free from any worries💚💚💚
This series is wonderful.
I saw this series in covid 🔐 lockdown
But... did u get it?
Asangha
Sachhidánanda
Swaprabha
Dwaitavarjitha
True
I am fortunate ,listening introduction Vedanta with the mouth of great teacher
Jabki meri english itni achchi nahi hai ohir bhi mujhe inka pravachan poora samajh me aata hai. So i am very fornuate. Bhagwaan aapko lambi umar de.
Pranams Swamiji ❤
Part 9 is finally here, was waiting for it eagerly, thank you for posting at the earliest. I however feel sad that the series is coming to an end. Hope Swamiji will continue teaching more about the Upanishads.
This is the video I have not ever ever seen like this.This is really enlightenment.
You are the finest wave representing infinite existence
No doubt swami is awesome so humble so intelligent
Swami's intellect is intelligent
Swami's mind is humble & awesome
but Swami is brahman
asangha | sachidananda | swaprabha | dwaitavarjitha
:)
Likes, dislikes, and their resultant attractions and aversions, all of which induce desires and repulsions, are the root cause of our bondage. The progressive stages of involvement with maya may be traced through the progressive functions of human consciousness: mon, buddhi, ahankara, and chitta: mind, intellect, ego, and feeling.
Paramhansa Yogananda illustrated these basic functions by a horse, seen in a mirror. The mirror is the mind (mon), which shows us the image as it appears to us through the senses; the mind alone, however, cannot qualify or define that image.
Buddhi (intellect) then defines what is seen, informing our consciousness, “That is a horse.”
Ahankara (ego) then appears, declaring, “That is my horse.” Up to this point we are not necessarily yet bound by the thought of ownership; the identification, though personal, may still remain more or less abstract.
If, then, chitta (feeling) comes onto the scene, saying, “How happy I am to see my horse!” true ego-bondage begins. Chitta is our emotional reaction, including likes and dislikes, desires and aversions. It is the true source of ego-bondage, and the essence of all delusion.
Thus, the ancient classical exponent of the yoga science, Patanjali, defined yoga itself as “the neutralization of the vortices (vrittis) of chitta.”
Just Wonderful. Divine. Thank you Swamiji. Thank you so very much.
Excellent presentation on an enlightening topic. Looking forward to your June presentation. Namaste
Bramharpanam Bramhaavi ,Shows Infinite existence whatever is Name n form . Pranam Swamiji🌷🙏🏼
Absolutely Excellent. Thank you.
Absolute favourite session
Totally different concept of meditation.. The direct knowledge. Internal meditation technique is able to practice but the external technique is not easy to bring to experience.. Let it happen by Vairagya and by the Grace of the Almighty
☆ Focus on the existence of the things, not on the things ( name and form ).
☆ If you remove the name and form then what remains is the pure existence which is YOU. It's your existence. Name and form creates the illusion of separation.
Pranam Guruji 🙏
Coolest explanation 🙏🙏🙏
marvelous and clear!
Jai Sri Ramakrishna Jai Sri Ramakrishna Jai Sri Ramakrishna Jai Sri Ramakrishna Jai Sri Ramakrishna
27:21 very very very enlightening story about the old man philosopher devotee and the senior Swamis in action
16:15 -- If u don't let go of the "UPÁYA" after it's use is over, UPÁYA becomes APÁYA :)
"For Jivan Mukta, All Names and Forms reveal Brahman, for Others, All Names and Forms obscure Brahman"........ There something flashed Swami....
But it shud flash all the time. Theoretical knowledge is sufficient. But for the mind to enjoy the fruits from Brahman, mind has to become enlightened, which takes a long time.
Please see if these points help u... I realized these just few days ago...
(1) Sense object -- mind sees a rose flower. You (brahman) sees the rose too, through the mind.
(2) Thought object -- mind thinks a thought. You experience the thought
Please notice the difference.
In (2), when mind thinks a thought, mind has no space i.e. no feasibility to also experience the thought (or witness the thought, or be aware of the thought, or watch the thought). That aspect belongs to U, the brahman only.
Thus, the 2nd example helps to clearly notice the presence of U, the brahman in each and every experience of the mind. Sometimes brahman alone experiences, sometimes brahman & mind experience together.
A more easy to visualize example -- suppose mind is intensely angry. Yet, later, when u look back, u realize that u were not only angry but u were also aware of the anger. The 2nd act is EXCLUSIVELY done by U, the brahman. The 1st act of totally immersed in anger is done by U, the mind.
Hence, u can see that even now, without getting enlightened too, we can clearly see that we are brahman.
But, the important point to note here is... I'm communicating with u... so there is duality involved in the usage of language. But when u notice urself as brahman being aware of every experience, u should not realize this via self-talk.
If self-talk exists which tells "Yes, I am brahman", there it is the mind thinking that mind is brahman.
If self-talk doesn't exist, but u realize u r brahman, at that very moment, whatever "I" refers to is brahman. This is very important to notice, coz brahman transcends language, thinking, etc. Brahman doesn't communicate in language. Brahman communicates in silence. As we know, language, thinking, etc are at the level of the mind (subtle body)
Please comment back with ur thoughts about this msg. I'm unable to control myself from the moment (this happened a week ago) I started to clearly notice that I am brahman :)
To me "asangha, sachhidánda, swaprabha, dwaitavarjitha" is happening (the association with these 4 qualities) effortlessly. But the mind has to be silenced and stabilized by following the spiritual practices (meditation, pranayama, etc)
Thanks for reading :)
Swamiji, very interesting talk! I have a question about the dual nature of our experiences-- that of the object and its existence. What happens when we see a hologram of a table? Or the 3D avatar of a friend in the metaverse? The name and form (of the table or the friend) exists, but the object itself would not exist. Is this then a "true" experience? Is the happiness we feel when we see a 3D avatar of our friend, has a dearth of asti, bhanti, priyam? Does it mean that simulated reality only provides the Maya, but not the Brahman therein? Does it mean for example, a pilot trained on even the best simulator can never really understand the reality of flying until s/he flies a real airplane?
The example that Swamiji gave about table-wood is not to be taken literally. The object need not exist in real world it can also exist as ideas in inner world like thoughts, feelings etc. Virtual reality exists as idea and you also know that VR exist, it's not non-existent like son of a barren woman. It's like a movie. And another thing is that, practically it doesn't matter because we already know that virtual reality is unreal like dream or movie, we don't have any problem there. Problem comes when we take this world as real and independent existence, we need the knowledge to know that it is unreal. World is not an existence in itself, it just exists and anything that exist weather in mind as ideas or in external world as things is unreal.
too much waited for part 9
plz declare date for part-10
Thanks Swami ji
My mananam effort -
When you look at a pot, you have 2 experiences- 1/- pot and 2/- it exists (pot exists, pot is); Any thing exists; pot is, pen is, chair is, book is, mouse is; pot, pen, chair, book, mouse are different things; but all of them have one same thing in common - ‘IS’.
A ‘greater thing’ doesn’t have a greater existence, it just has a greater name and form. A blue whale doesn’t have a bigger existence than a sand grain, their existence is equal; you can only say whale IS, grain IS, the same IS.
Every ‘thing’ just IS.
SAMADRISHTI.
Please correct me at the errors.
Om Namah Shivaya
When I see a flower, my eyes( senses) send data to my mind, my intellect assimilates the data as a flower, my chiita creates a feeling that its beautiful... this experience is happening to my ego, ahamkara. Which is nothing but the reflection of bramhan.. then everything goes blank ... when will I get a glimpse of the bramhan!!
Veejay , you cannot “glimpse “ Brahman, but may help to ask oneself “who or what is experiencing this blankness?” and stay in the awareness of this experience of blankness...
Swamiji has taught that Brahman is not an object and can never be experienced like an object. However Brahman alone exists and you experience it in EVERY experience. In the talk before this one he gave internal technique to use to ground yourself as being the witness not the thinker. Nameste.
Outstanding
53:46 it feels real now ... all suffering is in name and form, the person who realizes this will find Pure Existence in success and failure and disease and death and life and happiness everywhere
Out of world..
if we are all the same existence what determines our names and forms.... what gives me a human form and animal its form, tree and other forms kindly explain .
Swamiji Wood still has name and form.
Thank you
if a murder or evil deed is commited how can i think of it to be bramhan i.e.existence consciousness bliss
i mean in d example of swami chinmayananda s guru giving a demonstrational ans to his qn..water requires glass...to hold and so on...
Refer to my response to your later comment. Hope it helps.
🙏🙏
23:50 Appearance and Reality by Bradley
25:32 Verse! Next technique.... meditation with eyes open
Waheguru
35:55 gold
32:55 swami and X ray! A sage's vision needs to be thus.
🕉🙏
51:39 the erasure of the universe ... VERSE ... the joy! This spiritual intoxication ... but keep moderation in food and entertainment
17:40 Moonwalking With Einstein .... memory
24:00 important
This is more difficult to understand than anything i have ever read or listened.
55:02 what is the result?
43:20 Verse!
🙏
48:00 Brahma-arpanam Brahma Havi ...
🙏🙏🙏🙏🙏
Please stop the absurd voice based English ticker texts. Most misleading.
in fact, Swami speaks in excellent English that needs no subtext.
swamiji proved that there is NOTHING called name and form as such but very soon he said pure existence requires names and form to exist or to b recognised as existing....pure existence taking the help of un real to exist....so confusing....
Hello Poornima, it would be confusing at first. which is why we need Sadhana. the portion you mention is in the 40-44 minutes range. listen to those again and again till you grasp. to put it simply what he's saying is to look at everything external in the same light. kind of how we say to discard the view that people belong to different races and religions and countries etc and look at all of them as humans. in the same way, consider all as existence. name and form is only to bring our attention to it. to the jnani, with sadhana, he sees everything as existence first and only then as name and form
Pradeep S Nair q
Awareness (Pure existence) is "eternally" aware of itself. It does not need name and form (the mind or the body) for this. Please check this in order to experience this fact for your self: You are aware that you are aware. Right? This is the proof you are looking for. Only awareness could be aware of awareness. A mind and body are not aware. Do you see this fact?
44:01 God is the sole doer, it is all God's job
Name and form
God alone
to b more precise listen to d lecture after time 35.40.
I still did not get the answer to Swami Chinmayananda's question on what is the need of Name and Forms. If everything is Brahman and the only reality is Brahman, Names and Forms are only deluding us. The creation encompassing Name and Forms are due to delusional power of Maya. What is the need for Brahman to know Brahman? Is Brahman not self satisfied entity, then why the creation and all the delusion. The only satisfactory conclusion to me is that Brahman is real and everything else ( creation etc.) is unreal and Name and Forms only have use in the unreal for the ignorant ( that is who is not yet illumined). I hope Swamiji can clarify this.
This has one answer in Gyanjoga. why this unlimited gets limited in name and form with Maya! and the answer is question itself is invalid :-) any question like why,when,how only applies to something which is bound by space, time and causation. something like u r eating a mango,because u bought some mangoes from market,because the seller came with mango,because there were some ripened mangoes in orchard and so on. see everything limited by time,space and causation. and Brahman is anantam..
thank you... deep stuff. will have to think about it :)
Hello Arjun,
Name and form is needed to get your attention to or to realize the existence it represents. As you grow in this Sadhana, as a Jnani, you would begin seeing everything as existence first and then as name and form.
To the second question, The reason why Brahman multiplied via the power of Maya , as Sowmya said, cannot be answered within Maya.
Thanks Pradeep. Where I was coming from is if there is no name or form then there will be no individual and there will be no need to get anyone's attention or realize anything. Swamiji explained in another lecture that Ignorance has no beginning but can have an end, so it kind of explains why I am in my current state.
39.50 min
indian philosophy is like gol gol ghoomna....
if i say i want to realise pure consciousness...who is this i wen there is nothing otherthan pure existence...then this ignorant i shouldnot have any eligubility to know pure existence... trying to know truth with false tools like mana and budhi...and wen it is realised there r no false tools...u reachd till there bcz of mana and budhi but wen realising....who is realising ...r enjoying whome....so confusing but logic of arguement is amazingly interesting...but gain...no...so painful
Refer to my response to your later comments: In the end, our confusion is the first place to start. The level of clarity after due enquiry and introspection is a measure of our Sadhana.
How much effort has been made to learn?
Falsehood.
If this is falsehood you should not listen to it. Why come here at all? Please go where you can find truth.
Testing your tolerance.
then it is ok :)
Do all the monks of Sri Ramakrishna Mission believe in the Advaita Philosophy of Sri Sankaracharya? What is their opinion about the Dvaita Philosophy of Sri Madhvacharya?
Just sharing my opinion as I do not represent RKM and not authorized to speak on their behalf. As per my understanding there is no wrong way to love God as long as it is the God you seek. Sri Ramakrishna proclaimed " Jato Mat Tato Path", "As many beliefs so many paths". The following is a direct quote from "The Gospel of Sri Ramakrishna": "People worship God according to their tastes and temperaments. The mother cooks the same fish differently for her children, that each one may have what suits his stomach. For some she cooks the rich dish of pilau. But not all the children can digest it. For those with weak stomachs she prepares soup. Some, again, like fried fish or pickled fish. It depends on one's taste." Ramakrishna is the only person to have walked on this planet to have practiced the three great religions: Different sects of Hinduism, Islam and Christianity and realized God through each of these paths. When he says "All paths lead to me", it is through experience and not through dry knowledge of books. He was an unlettered man (illiterate). He advised his disciples to not disturb the spiritual condition of any person. His teaching to Swami Vivekananda was different than what he taught to other disciples. Advaita Vedanta is a great tool for discrimination and will only help you advance towards God no matter which path you chose. Mostly people practice all of the following four in certain proportions: Karma Yoga, Bhakti Yoga, Raja Yoga and Gyan Yoga. They are not exclusive. I would recommend consult a monk in RKM to clear your doubts. The lover wants to merge himself/herself in the subject of his/her love. That is what Advaita Vedanta is trying to teach. Become one with Him. There is nothing but Him. Good luck my friend!