Brihadaranyaka Upanishad Ch.1.4 Lecture 27 on 25 April 2026
Full Transcript (Not Corrected)
Opening Invocation
ॐ जननीम् शरदाम् देविम् रामक्रिष्णम् जगत् गुर्म्
पादपद्मे तयोः स्रित्वाः प्रणमामि मुहुरुमु
Oṁ jananīṁ śaraḍhāṁ deveṁ rāmakriṣṇam jagad-gurum
pādapadmetayosritvā pranamāmi-muhurumuhu
ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते
पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते
ॐ शान्तिः शान्तिः शान्तिः
OM PŪRṆAMADAḤ PŪRṆAMIDAM PŪRṆĀT PŪRṆAMUDACYATE PŪRṆASYA PŪRṆAMĀDĀYA PŪRṆAMEVA VAŚIṢYATE OM ŚĀNTI ŚĀNTI ŚĀNTIH
OM That Brahman is infinite, and this universe is also infinite. The infinite proceeds from the infinite. Taking the infinitude of the infinite universe, it remains as the infinite Brahman alone.
OM Peace, Peace, Peace be unto all.
Completing the Eighth Mantra: The Psychology of Love
We have completed the 8th mantra in the 4th section of the Bṛhadāraṇyaka Upaniṣad, and that concerns the psychology of love. The essence is: there is nobody in this world who loves anything else other than his or her own self. One's own self is the dearest, nearest, most beloved.
And what is the nature of one's own self? Pure joy — Ānanda Svarūpa — unbroken happiness. It is not broken. It is not accompanied by its opposite, called Duḥkha. In this world, everything comes in a dualistic form. Dual doesn't mean two — dual means everything comes with its opposite: happiness and unhappiness, life and death, good and evil, honour and dishonour, profit and loss, etc. These words we get in the Bhagavad Gītā very often. One should keep one's mind in the midst of these realities absolutely calm and quiet, because they come and go.
But one's desire will be for Ānanda, for bliss. Why? Because I am, you are, everything is Brahman. The nature of Brahman is Sat, Cit, Ānanda. So we are really wanting to be our own selves — which implies that at the moment, we think we are not Brahman. That is the subject matter.
So the quest of every Jīva is only for: "Let me not die. Let me not be ignorant. And let me never be unhappy. Let me live eternally. Let me know everything. And let me always have unbroken joy." Is that possible? Yes, it is possible. How is it possible? Because that is my nature.
So what is my nature now? Nature doesn't change, but our perception of nature changes. I think I am not Brahman. Therefore I am covered by the net of death, of little knowledge, or sometimes the absence of knowledge, or complete misunderstanding of what is right and what is truth. And we are having a little bit of happiness — surrounded by, bracketed by, unhappiness. 99% unhappiness, 1% happiness. Whenever we forget any object, what results is called broken happiness.
So that is the subject matter of every scripture in this world — that state of knowledge. Not even a state of the mind, but a state of knowledge. That is called full knowledge, Pūrṇam. And that is the subject matter, whether we know it or not. We are in search of our own selves — like a musk deer in search of the intoxicating fragrance that emanates from its own self.
The Madhu Vidyā: Knowledge of What Is Most Dear
So this subject matter is coming here. And these mantras in the first chapter — which is called Madhu Vidyā, honey — the knowledge of honey. Honey means what? That which is most dear. That's why in the English language, those who love each other call each other "dear," like that. So what is most dear? That is my own nature — I myself. I am the most dear. I am the nearest to myself. But what is the problem? At this moment I am not aware of it. And this discussion was coming.
So, as we all know, Brahman becomes the whole universe. First it becomes the object without life. Then slowly this inorganic matter evolves into organic matter. Organic matter always means matter with life. And this is not coming from another planet — it is evolving from so-called inorganic matter. Life, sleeping and dormant — that is called inorganic. And life, manifesting slowly — that is called organic. Beginning from one cell, then infinite cells, then from the amoeba, insects, birds, animals — then all the plant kingdom, the bird kingdom — then finally life evolves into human nature.
After millions of births, slowly through experience, man awakens. And then he starts thinking: "Why am I suffering? Is there any way out of this suffering? Does anybody know what is the way? And how does one live without death, without ignorance, without suffering?"
And the scriptures tell us: "Yes. There were people." And the scripture is nothing but the experience of a Ṛṣi or a sage who knows, who has gone beyond the limitations of this anātmā — time, space, and causation.
The Ninth and Tenth Mantras: The Heart of the Bṛhadāraṇyaka Upaniṣad
So these mantras — the 9th and 10th in the 4th section — are the very heart and essence of this entire Bṛhadāraṇyaka Upaniṣad, of all the Upaniṣads, of all the Gītā, of the Gospel of Śrī Rāmakṛṣṇa, the Bible, the Koran, the Guru Granth Sāhib — every scripture of every religion. The essence is only one: "How can I become God?" God means — we may not dare to say "I wish to become God" — but: "I wish that I have no death. I wish I have no ignorance. I wish I will never ever experience even one billionth of unhappiness, for one trillionth of a second also." So that is the subject matter, which is expressed beautifully in this 9th and 10th mantra.
The 9th mantra is a small mantra. It is only one mantra — the original mantra in the 4th section, 9th mantra. Let us first split the sentence and then understand the English meaning. The explanation will come later on — we will deal with it.
The Awakening of the Spiritual Seeker
It looks as if some people — those who are awakened — a person has been sleeping to the knowledge of one's own self, and after a lot of suffering, he starts thinking. And ultimately he studies the scriptures, and he understands that there is a way out of the suffering. One need not have even the slightest bit of suffering. On the other hand, one can have an infinite amount of Ānanda. Even the word happiness, joy, or pleasure will not cover that word Ānanda. It is a very specific word, which means infinite and eternal happiness. The simplest way of translating the word Ānanda is: unbroken happiness for all eternity.
Even now — even one trillionth of a second — we are not bound, we are not deviating from that experience. Even now. But the mind creates all the problems.
So there were some people. They awoke. And then they became aware: "I am suffering." And they became aware there is a way out of suffering. Then they became aware that there are some people who know, who have gone beyond the net of Māyā, beyond time, space, and causation. So those people are teaching. They are available.
Are Brahmajñānīs Available Today?
So here we can pause and ask a question: are these Brahmajñānīs available even today, now? Yes — the scripture gives an unequivocal answer. And the question should not be: "Are there such people?" The question should be: "Am I fit to approach such people?" When I am fit, immediately I recognise. And then a scriptural support is there: every day, every time, everywhere, there would be some people who have realised God — in simple words, who know "I am Brahman." But they cannot be recognised by unfit people.
So such people are available only for those who are fit. Only they can recognise, they can approach, and they surrender themselves. So they are available.
And then Śrī Rāmakṛṣṇa used to say — or even Swami Vivekānanda used to say — "When the field is ready, the seed must come."
The Example of Nāgamahāśaya
There was a wonderful incident in the life of Nāgamahāśaya. Śrī Rāmakṛṣṇa was asked by Nāgamahāśaya: "I would like to renounce home, because I think home is not a proper place for pursuing spiritual sādhanās — practices." Śrī Rāmakṛṣṇa said, "No. You be at home. You will be a shining example of how one can be a married person, one can be with family, and one can also realise Brahman."
Even in recent times in Bombay, there was a great soul called Nisargadatta Mahārāj, and his conversations have become very popular and are available now on the internet also. Nisargadatta Mahārāj was a very ordinary person, probably running a tea shop — I do not remember. But he was like fire covered up. Then some people discovered him and they started coming. All great people have to be discovered. Ramaṇa Maharṣi was also discovered — somewhere sitting there in a cave. But people recognised: there is something very special about him. Śrī Rāmakṛṣṇa was recognised, Swami Vivekānanda was recognised. Who can recognise? Only fit people can recognise.
Who Is a True Brāhmaṇa?
Then there was a discussion. "We would like to obtain the same experience and know like these." So then these people — some Brāhmaṇas — but who is a Brāhmaṇa? Not a caste Brāhmaṇa, but one who is eager for Brahma Jñāna, one who really knows Brahman through experience — not through second-hand information like studying books, etc., or even hearing lectures — but by one's own practice and experience. He is called a Brāhmaṇa.
This is a beautiful śloka which I have quoted quite a number of times. Everyone is only a Śūdra according to Hinduism. Śūdra is the lowest caste, which means highly ignorant. But this person becomes, through proper training of thoughts — either by parents, by teachers, or by one's own effort — they eliminate and overcome unhelpful Saṃskāras and develop positive, strength-giving, spiritual Saṃskāras. And it may take several lives. Such people are called Dvijas — twice-born.
The word used when a Brāhmin undergoes the ceremony — or baptism in every religion — it is there: to enter and step into a spiritual life, a new life as it were. New life means that in which the previous worldly life is dead and a new beginning is made. That is called birth. New birth means new beginning. That is why every new year is a new start. But then why only every new year? Every day, as soon as we get up from deep sleep, it is a new year — because God gives a new opportunity to everybody.
So some people — they are called Brāhmaṇas — but Saṃskāra should lead to the feet of the Guru, through whom a person learns the very essence of scriptures. Scripture is another form of God — or to know about God. What is the relationship between me and God? Who am I really? Am I related to God in which way? Am I separate from God but related? Or very near to him? Part of him? Or am I the whole of him, or not? That is how spiritual progress is made.
The Goal: Becoming Brahman
So such people — they were discussing: "About them we had info of this worldly life. We would like to become Brahman." How does one become? How does one become a musician? By making oneself music. Learning means becoming. How does one become a carpenter? By becoming a carpenter. How does one become a good cook? By becoming a good cook. How does one become a good swimmer? By swimming. There is no purely intellectual knowledge — one has to become what one wants to be.
So these people said: "We would like to become Brahman." And why do we want to become Brahman? Because once we understand, through the knowledge of Brahman — Brahmavidyā — Brahmavidyā Aapnoti Param: Brahman attains the very highest. What do you mean by highest? He goes beyond death. He goes beyond ignorance. He goes beyond suffering. That is called Brahmavidyā. What is Brahmavidyā? Becoming — or knowing — "I am Brahman." That is called Brahmavidyā. Then what do I become? Brahman. What is Brahman? Everything.
The Discussion Among the Seekers of Brahman
So it looks as if some of these great seekers of Brahman gathered together, and they were earnestly trying to find out what is the best way to think, to know that I am Brahman. The discussion started, a debate started.
"Yet these people were discussing." Yet — so men think. Which men? Not ordinary men, not a worldly person, but people who know what they are talking about. That is to say, those who are knowers of Brahman. They think — they think, meaning they know: "Through the knowledge of Brahman, we shall become — all or anybody can become — all."
Then a small deviation has come. "Well, what did that Brahman know — that Brahman about which we are discussing? What knowledge does Brahman have, because of which it became everything?"
So it is a repetition, so to say — "because of which it became everything." So the answer should be: there were some seekers of Brahman. They gathered together, they were having a debate. In that debate, they expressed: "All of us would like to become Brahman." Naturally it is a discussion, so somebody — not to have doubt, not because a person is having doubt, but they want clarification, more clarification. What is that clarification?
"All right — what is Brahman? Brahman is Sarva. All right. How did Brahman become Sarva? How did Brahman become everything?"
The Advaita Vedānta Answer: Nature Cannot Change
Now this question is a very deep question. Because apparently, on the surface, it looks as if we are questioning God himself: "How did you become God?" So this question "How did you become?" is completely irrelevant according to the science of logic. Because what it means is: "I was not God, but I have acquired some knowledge — maybe God-knowledge — and by acquiring that knowledge I have become God."
But Advaita Vedānta very strenuously disagrees with this kind of understanding. If somebody — first of all, somebody whose nature is something else, non-God — cannot become God. Second: how did this person become Brahman, so through some spiritual practice, sādhanā? So then "Brahman, Brahman Sarvam Abhavat" — becoming everything — becomes an achievable goal. "I did not have that power to become all — that means having all happiness, having pure existence, having every knowledge, all knowledge — I was not having, but having become Brahman, I obtained all these things."
So logic teaches us: if somebody becomes something else, that means it implies that someone was not Brahman, but through some means that person had somehow become identified with Brahman, and then, like Brahman, he became all.
So what is the point we are discussing? The discussion is not about Brahman. According to Advaita, Brahman is the eternal, ever-existing reality. So therefore, how did Brahman become Brahman? How did it become all? The question does not apply to Brahman. But another person — who thought he was not Brahman — heard that by practising certain disciplines one can become Brahman. So he practised these things, and he became Brahman.
I hope this logic is — I am trying to make it as clear as possible. It takes time to understand.
The Analogy of Sugar: Nature Cannot Be Altered
So according to Advaita logic: what one becomes — "becomes" means what? I was not this, but I became this after sādhanā. So according to Advaita, one's whole nature can never be changed.
Sugar, for example — was not sugar. Sugar was not sweet. And it practised some discipline, and then it became sweet. And that name for sweetness is called sugar. Therefore: "I became sugar. I was not sugar, I was not non-sugar. So being non-sugar, I practised something, I knew something, I became sugar." This logic is not acceptable at all.
Because what these Advaitins tell through logic is: if a person who is not sweet becomes sugar through some means, that means one can change oneself into something else. If one can change oneself into something else, why can't, after becoming sugar, he also become bitter? He can also become salty. He can also become sour. Maybe sour persons are like that.
So what is meant is: that if a person is of a particular nature — and what is nature? That which can never be deviated from, changed into. One remains. Sweetness will ever remain sweetness in whichever form — maybe sugarcane, maybe some fruits are very sweet. Sweetness will be sweetness, irrespective of whatever it is. You can't change them. Impossible. Nature cannot be changed.
And then, if something can be changed, it attains changeability. Changeability means: "Yes, you have become — you are not God, you became God, and later on you became non-God, etc." That is not acceptable.
The True Understanding: Ignorance of One's Own Nature
So we have to say there is something called Brahman. That Brahman is of the nature of Saccidānanda. And that nature of Saccidānanda never changes.
Again, so then we can only infer from this discussion of the Brāhmaṇas that they must have been discussing about somebody who was an ignorant person. So his nature was Brahman, but he was not aware of it. But he came to know through the scripture: "Oh man, you are thinking you are a man. But really you are not a man. You are none other than Brahman." And then he would not believe at first — for janma janmāntara, life after life — this person came believing that "I am not Brahman." So overnight such a thing cannot change.
But then he started practising certain disciplines. Then he started understanding: "Really, if I am the body, then the body should be eternal. But every millisecond the body is changing. And that which is changing cannot be myself." Similarly, apply this to the mind also. If I am the mind, I should be there. If I am a happy person — what is mind? Mind means thoughts. So what is this thought? The moment the thought comes "I am a happy person, I am very happy" — and it should never change. But then what do we find? Even the smallest mosquito sound changes my happiness into its complete opposite.
So that which is changing cannot be called my nature. By definition, nature is that which cannot be changed. And that which can be changed is not my nature.
The Sadguru Leads the Seeker to Realisation
So therefore, there was a person. And he acquired faith in the scriptures. Then he understood intellectually: "I thought I was a human being. I thought I was subject to birth and death. I thought I am subject to happiness, unhappiness, and varied circumstances — birth, adolescence, youth, middle age, old age, disease, death — what we call ṣaḍ ripur, ṣaḍ vikāras, sixfold changes." So that which is changing cannot be my nature. And therefore, through surrendering to a Sadguru, the Sadguru slowly takes him forward and forward. And one day he realises: "I am Brahman."
So this man, who was an ignorant person, after a long time woke up and became aware of his condition and approached a right teacher, surrendered himself, and practised what the teacher taught. And he realised: "Like my Guru, I am also Brahman. As Brahman, me and Guru — there are no differences at all."
So this is the gist. So then these Brahma Jijñāsus, these Brahma Sādhakas — they were having this discussion. "There are some people, and they understood that if we can become Brahman, we will become everything." That means there is no second — Ekameva dvitīyam nāsti. There is no second. And really, we cannot think even of Brahman, whether Brahman was this or that or what. We can only see: "How do I know what is Brahman?" As Śrī Rāmakṛṣṇa told — he practised. Swami Vivekānanda told — he also practised. He realised: "I am Brahman." So that is how we all realise.
What Does the Knower of Brahman Realise?
Then what did this person realise? He realised: "I am Brahman." What does that mean? That means this person says: "I am everything. What does it mean? I am me — meaning this body-mind which you see. I am you, who is looking at me, experiencing me. I am every object that you can come across. There is nothing besides me which is not me."
So Brahma vidyayā sarvaṃ bhaviṣyantaḥ.
So if I become everything, what is the benefit? If we think deeply, with concentration, we understand: when I become everything, happiness and unhappiness, good and evil — everything becomes absolutely merged into one pure consciousness. That means these are not real. Happiness is not real, and equally, unhappiness is not real. Birth is not real, death is not real. Because when two opposite things are happening and I am identifying myself with both — like watching a cinema where there is a birth, where there is growth, where there is death, where there are enemies fighting with each other, there is poverty, there is wealth — and then we see wealthy people becoming poor, poor people becoming wealthy, living people who are dead, new babies who are born. And then we see that these people who are acting there are only acting — because as soon as the drama is over, they will all come out to bow down before the audience and receive their applause. So we appreciate their talent.
So all this is nāṭana — only a pretence. It is not true. So then everything — the greatest evil that we see in a drama, in a cinema — becomes a source of joy. This is called rasāsvādana, or aesthetic happiness.
The Meaning of Aesthetic Happiness
Aesthetic happiness — I know you are all intelligent people, but I am just trying to clarify. Suppose some great painter has painted a picture of the most miserable person on earth — an old man, deceased, shrunken, man or woman — and the painting shows such unimaginable misery coming out of that picture. Involuntarily we exclaim: "How realistic it looks! How real it looks!" We don't say "It is real." We say, "How realistic it looks!" — that means it is looking that way. It is the painter's greatness — his happiness is to bring to life what is not life. Lifeless portrait brought to life. Lifeless bhajans brought to life. Lifeless literature brought to life.
So like that the experience will be there. So whether it is happiness or misery, whether a baby is born or the baby is dead — every bit becomes enjoyable when we identify ourselves as only witnesses.
Witnessing means what? I don't identify myself with any particular object — that means I become identified with everybody. I am the evil person doing terrible, indescribable, unimaginable evil. I am also the good person, a saint, who in spite of all these sufferings is expressing, manifesting godliness. Both I am identified with, and therefore at that time we become complete witnesses.
We do not even understand what is the meaning of being a witness. Being a witness means enjoying everything — not like peeping through our window where so many people are coming, some are shouting, some are quarrelling, and then we become indifferent. No — witnessing means to become everything, without partially dissecting and identifying with one part and rejecting the other part. So we become equal — Samadṛṣṭi — that is called witness. It is not an indifferent look. It is to know that whatever I am witnessing is not real. What is real? The enjoyment is real. When we become the witness, the indescribable joy that we experience can never be described in words.
Śrī Rāmakṛṣṇa as the Cosmic Witness
So there are also examples in the life of Śrī Rāmakṛṣṇa — there are many examples — but this is well known to most of you.
So one day, Śrī Rāmakṛṣṇa was standing on the Dakṣiṇeśvar porch and he was watching the huge Gaṅgā flowing serenely. There were some boatmen, and two boatmen were quarrelling at quite a distance — but they could be clearly perceived. And one stronger boatman gave a big blow to the weaker boatman. And that fellow cried out. And Śrī Rāmakṛṣṇa was experiencing it and he cried out — and Śrī Rāmakṛṣṇa's voice is not a whisper but like a lion's roar. When he wants, he can roar like a lion.
The Magnetic Power of Swami Vivekānanda
People don't take notice of it. Swami Vivekānanda could do that — five thousand people could hear, with pin-drop silence, every single syllable that he uttered. Is it poetic fancy? No.
A witness who witnessed this — he described, she described rather — that the whole hall became absolutely silent. Pin-drop silent. Swamijī had that power.
Usually what happens — see, I have seen so many times, you can watch on YouTube also — Swami is talking and people even right in front are sitting and talking and joking and prodding each other. We get so many things. That shows that the lecturer, the teacher, is not able to draw their attention.
But here: the moment he gets up — and you know Swamijī's speciality — he never starts his lecture straight away. This is my opportunity — "I don't want to lose a second, so let me drill into these people's brains whatever I want to tell." No — he will just stand for a few moments, surveying the whole thing like a lion sitting on high ground and surveying everything. And there is some power — a mysterious power — and the whole audience's attention was drawn one-pointedly to Swami Vivekānanda.
Perhaps you know this, but some of you may not know at all. When Swamijī — Swami Vivekānanda — stands on the podium, everybody becomes like small ants, the smallest of ants.
Who is telling this? Swami Atul Ānandajī, later on called Guru Dās Mahārāj. He attended when Swami Vivekānanda visited America for the second time, for his health. Then he saw — so he was actually initiated as Brahmacārya by Swami Abhedānandajī, but he was fortunate enough to receive Mantra Dīkṣā from Holy Mother herself. Holy Mother loved him as her own child.
The Experience of Swami Atulanandajī
So he said: when Swami Vivekānanda entered into the hall, there were many people known to him from earlier visits, and they were all joyous to meet Swami Vivekānanda. To be in the company of a Brahmajñānī is to be joyful — there is no place for misery. At least for the time being, all misery will be kept at a long distance.
So Swami Vivekānanda was chatting, and Swami Atulanandajī was thinking — some thoughts were passing through his mind: "Is this so-called Swami Vivekānanda — he was not even tall, he was not even fat, he was not even strong — what is so great about him? Why do people, with subdued silence and the highest reverence, talk about Swami Vivekānanda?" So he was wondering in his own mind.
Then he said the meeting was over with the devotees. It was time for him to get up on the podium. And then he got up on to the podium, and when he stood there surveying — like a lion surveying his whole domain, sitting on a very high place, a high mountain — then he said: "Suddenly I perceived. He looked as though he had spread himself onto the sky. He was the tallest person in the whole world. Everybody became a pygmy compared to him. And then silence fell — as if nobody could think, much less talk about anything else — excepting their complete attention. As if a huge magnet had pulled every small iron filing towards itself."
Of course, these are not his exact words, but they convey the meaning quite well.
The Secret of Swami Vivekānanda's Power
So then he opened his mouth. What did Swami Vivekānanda do? Later on we know that: "I watch the people. I draw their attention. I make their minds attain to the highest best they can — and then they have no other awareness of anybody else excepting the voice that stems from myself. Myself means Aham Brahmāsmi."
So there are so many incidents — I don't want to tell them all — but this is just to say: when Swami Vivekānanda stands there, nobody can even think of anything else. But what is this tremendous joy, this tremendous positiveness, this tremendous peace, this tremendous, indescribable joy? What is its cause? Nobody can tell. Because he drew all of them unto himself — like himself. That is the power.
So these great people who came here — eager to realise Brahman — "So what? Where from is this power coming? How come this man — he appears to be very ordinary, but he makes a lasting impression upon everybody?" This is a very common phenomenon. Those who go to Śrī Rāmakṛṣṇa are attracted again and again. Those who go to Ramaṇa Maharṣi are attracted again and again.
So what is that power? And if we become attained to that same state, we can also become like him. Because only a power-storehouse of Ānanda can alone give Ānanda to anybody else. Nobody else can give. Whatever one has, that much only one can give. If a person has five grammes of happiness, very soon it will be exhausted. But here is a man who is the source of infinity.
The Question at the Heart of the Ninth Mantra
So these people started thinking — they must have come across some such person. Maybe they gathered in an āśrama where there was a Ṛṣi. And I am sure there was some, even though they did not mention it. Because who is teaching them? The teaching that is coming there — as an answer to the questions that arose in the minds of these seekers of Brahman — is answered in the next mantra: the most important mantra in the whole Bṛhadāraṇyaka Upaniṣad, the very essence, which is called Upadeśa Kāṇḍa — the main teaching — where this Mahāvākya comes.
So we imagine: what did our Gurudeva, who always teaches us Aham Brahmāsmi — what did he understand? What knowledge did he obtain?
"Well then — what did that Brahman know? A small... and because of that knowledge of Brahman, because of which he became all — that means he became pure Sat, pure Cit, and pure Ānanda."
The Awakening from the Net of Avidyā
So we have to imagine that these people were discussing about Brahman. Why were they discussing? Because suddenly they awoke from millions of lives — the net of Avidyā or Māyā — they became aware. Like Śrī Rāmakṛṣṇa says: the young chicks of the Homa bird, falling down, after several days suddenly their eyes are opened. They realise: "We will be smashed to pieces!" So they turn back to their mother, who is high up in the sky. Symbolism — our mother is the Divine Mother, or Brahman Śakti. And we are all her children, and we are falling down. And then suddenly, after a long time, after many lives, we realise: "We will be smashed to death. Endless suffering seems to be our fate."
Then these people become awake. Arise, awake, and stop not till the goal is reached! Then they turn back — and that turning back is called joining a Sadguru. And then, complete with complete faith — Śraddhā — surrendering themselves: "Whatever you say is only God saying that. There is no difference between you and God. Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvaraḥ."
Conclusion: The Guru's Teaching as Grace
Kiṃ utat Brahma āvet — "Because of which he became everything — that means he became Ekam. There is no Vidhiyā. How did he become that? Let us know. Let us also surrender. Let us humbly ask. Let us serve him, please him, and ask our question. And let him bestow his grace."
One important point we have to note down: here the Guru's teaching, the Sadguru's teaching, is not a teaching. It is grace flowing in the form of words — entering into the hearts of the listeners, sincere seekers — and awakening them to their own true nature. What a beautiful topic. We will talk about it in our next class.
Closing Prayer
Om Jānānāṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadgurum
Pada Padme Tayo Śṛtvā Praṇamāmi Muhur Muhuh
May Rāmakṛṣṇa, Holy Mother, and Swami Vivekānanda bless us all with Bhakti.
Jai Rāmakṛṣṇa!