Oam, Bhadram Karnebi Shinnuyaamadeva, Bhadram pastin Indra Vridhhravah,

Svastinah fushawedhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhh shanty shanty shanty shanty

So, yesterday in the fourth chapter, we were discussing verses 85, 86, where Godapha speaks about the results of being enlightened and how the virtues, he talks about the humility of the enlightened person

vipraana, Vinaya, this is the humility, the modesty of the enlightened person,

the tranquility under all circumstances, the self-control, he says about Damaha,

control, self-control. So all the saintly qualities which we see in the enlightened persons,

they manifest naturally in the enlightened one in the Jivan Mukta.

Now this reminded me yesterday, I thought I'd bring it up today before we proceed.

I came across a paper in one of our Buddhist courses yesterday I thought I'd bring it up today before we proceed.

I came across a paper in one of our Buddhist courses

at the Harvard Divinity School where they were discussing

different models of enlightenment.

You might be surprised to know that professors in Harvard

are studying enlightenment, but they are.

So how do different traditions, not different traditions, in Buddhism, so the different ways they speak about enlightenment. How is it described?

So they say there are two different, distinct ways, two distinct ways. And both of these ways, we see the in Gordapada.

So the two distinct ways are, one is epistemological.

It is, you can call it a paradigm shift model.

So I thought till now I was a body mind and now I'm enlightened, I realize, oh, I am always this awareness in which a body mind appears in the world appears, but this is a huge shift.

I really, it's not

something just I know, I realize it, it becomes a living reality. Just as this, I am this

being, this biological being, this was an evident truth for me earlier, before Vedanthar. Now after

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