Chandogya Upanishad Lecture 03 on 01 June 2024

Full Transcript (Not Corrected)

So we started the Chandogya Upanishad of Sama Veda. And as I mentioned, chapters 1 to 5 of Chandogya Upanishad is full of Karma Kanda. And what is the relationship between Karma Kanda and Upasana Kanda and Jnana Kanda, I will come to that a little later on. So this Chandogya Upanishad has got 8 chapters of which 1 to 5 consisting of mostly Upasanas. And chapters 6 to 8, real Advaita Vedanta, the true nature of Brahman has been expounded in the 6th chapter. It is called SAD VIDYA because it starts with SADEVASOMYA IDHA MAGRA ASI. 7th chapter, different types of spiritual practices in the form of Upasanas ultimately leading to the supreme reality called Brahman. This is a dialogue between Sanat Kumara and Narada. And the last chapter is called PRAJAPATI INDRA SAMVADA. All the 3, 6th, 7th and 8th are only because of the dialogues. So this dialogue in Sanskrit is called Samvada. That is, it is a two-way process, not a Zoom class like online. But the disciples having qualified themselves, having become fit to understand, they sit in front of the Guru and question-answer. This is so beautifully illustrated in the Bhagavad Gita. Why? Because Bhagavad Gita is the essence of all the Upanishads. We know that. So before entering into the real knowledge portion, which is 6th, 7th and 8th, I was giving an introduction and I wanted to remind ourselves that what is necessary for the successful study of any Upanishad. And as I mentioned earlier, Chandogya Upanishad is one of the biggest of the two. The second one is Brihadaranyaka. Chandogya is slightly less bigger. And upon both of them, Shankaracharya had written beautiful commentaries. And of these commentaries, the more elaborate and more detailed and more heart-moving commentary will be there only of the Brihadaranyaka Upanishad. And what is the speciality of Chandogya? As I mentioned in my past classes, somebody calculated how many times Shankaracharya quotes from Chandogya Upanishad while commenting upon the Brahma Sutras. More than 812 times. Of course, we are not going to count but that shows the importance of the Shruti. For Hindus, it is the Vedas which are the final authority. Veda Pramana. And why Veda is the final Pramana, authority for both worldly prosperity as well as spiritual progress. That also I will discuss later on. What did we do in my last class? I talked about types of Upasanas. I said there were five types of Upasanas. I hope you will recollect them. And the fifth is Aham Graha Upasana. Graha means to identify, hold on, catch. So, we say that Rahu Graha, Shani Graha etc. Shani catches hold of us. So, Aham is caught hold of. That means by whom? So, even now also we are caught only. So, Maya Aham Graha Upasana. Now, later on Brahma Graha will hold of us. So, this is the difference. Aham Graha Upasana. I gave certain examples. Actually, we also practice it albeit to our detriment. For example, when somebody insults you or speaks ill of you, then what happens? An emotion called anger arises. So, first there is a quite separate thought called anger in the mind. Antah Karana. But as we go on contemplating, then we become one with anger. Thinking of anger, focusing, concentrating on anger, we become anger. So, instead of saying there is an angry thought, I say I am angry. And even sometimes when we are terribly angry, we deny and we say I am not angry. I am only stating the fact. This is how language also we deceive and we get deceived. So, we are practicing it. But only we have to shift that one. Kama, Krodha, Lobha, Moha, Mada, Matsarya and Deha and Mana to higher states. So, we have different types of Devatas. And after that, we have to come to the very last one. How do we contemplate? So, I mentioned very briefly, but we have to keep this important point. So, our mind is fixed always on this body-mind. And this fixation on the body-mind is categorized by our Vedantic teacher into five types or we say five types of bodies. When I feel what is called about the body, then we say that I am the body. And most of us, dwell only in that. I am beautiful. Who is beautiful? Is your mind beautiful? Is your buddhi beautiful? Are you a very happy person? Because the greater happiness is called beauty. Satyam, Shivam, Sundaram. But no, here we mean body. And nowadays, body has become like the understanding of Atma. Atma means body. So, how many ways the body is made to exhibit itself. So, this is Dehatma Buddhi. Anna, Maya, Kosha. That is, we meditate upon the Bhoomi, the earth. Earth stands for food. And what then? If we can get a little bit higher, then we meditate upon its source which is water. When I am hungry, I am identifying with the Bhoomi, Prithvi, earth. When I am thirsty, I am identifying with what we call the Chala Devata, Apaha, second Panchabhuta or fourth Panchabhuta. Bhoomi is the fifth Panchabhuta. Water is the fourth Panchabhuta. When we feel either too cold or too hot, we are identifying with the Agni Devata. Then we become, for whatever reason, our breath gets disturbed. Then we are meditating upon the Vayu Devata. And when we do any decision, move here and there, we are meditating upon the Akasha Devata. So, even though we are not consciously doing it, but every time we feel hunger, thirst, etc., then we are only thinking of these. But for spiritual progress, we have to gradually lift our identity. This is beautifully explained in the Taittiriya in the last chapter called Bhrigu Valli. We will come to that. But I have only mentioned it. So, Upasana is very important. I spoke about the Upasana. And the last of it is, I called Aham Graha Upasana. And this Aham Graha Upasana is shifting throughout the 24 hours of the day from the body, then to the Chala Devata, then Agni Devata, Vayu Devata, Akasha Devata. And when we succeed in identifying ourselves with the cosmic aspect of these Pancha Devatas, that is to lift the individual sense, replace the individuality with the cosmic reality. That is the purpose of Upasana. To expand identity. So, we identify ourselves first with all the human beings or our nation, then international, then with Prana, every living creature, and then everything that exists. So, the evolutionary journey, as I mentioned many times, we are standing on an evolutionary escalator and it is slowly taking us, developing our powers of understanding. So, this is called Upasana. And Aham Graha Upasana is the highest Upasana. But it has to start with the lowest, which is called a visual image. Like children. So, they will give an apple. This is apple. It stands for A. So, apple. Then, take the letter B. Bench. Like that, very concrete. And then, the child learns how to write these into words, words into sentences. But now, there is no need for thinking, A stands for apple, etc. So, slowly, just looking at it, and then we further improve. By looking at the whole sentence, we get the meaning of it. Pada Artha, Pada Artha, and Vakya Artha. And then we go beyond that. Swami Vivekananda had the ability. He will read only chapter by chapter. We also read chapter by chapter. But every page may take 5 to 10 minutes. For him, every chapter, however big, he will take only a few seconds. Very fast. So, there is somebody who can read 500 pages in probably one hour. And Swami's greatness was that He could remember any sentence that comes. Whereas, these people, they only grasp the essence, but not remember in between the words. For people like us, that is more than sufficient. This is called speed reading. But we should not read everything with speed. Upanishads also, you want to complete in one hour. All the Upanishads know. Poetry, you cannot print. You cannot look at a beautiful painting just for one second, finish the whole museum. No. Certain things, we have to identify ourselves. That is the meaning of the Upanishad, which I will come to actually. So, the details I wanted to remind ourselves before I actually try to take up the three chapters, 6th, 7th, and 8th. As I mentioned, I am not going through this one to five. But I will give you the essence of it in short classes. The first question we have to ask is, why do I need to study the Upanishad? The answer given by the scriptures is, and especially Sankhya Karika of Ishwara Krishna starts with this, the very first sutra, Tapatraya Abhigatat Jignasa. So, we enquire into the scriptures. What purpose? Because we suffer from threefold afflictions. So, there are three sources of every affliction. Any every affliction falls into only three categories. What is it? Our physical body, our mind, or our spiritual world. Or to put it other way, Adhyatmika, Adhibhautika, Adhidaivi. That is to say, bodily problems. Then, all the problems from the world, external world. Then, problems from the presiding deities. They create problems when we become ungrateful. Nowadays, people call it environmental pollution. And you can see everywhere, heat is increasing, rains are falling indiscriminately. According to our scriptures, both these are the causes of the anger of dissatisfaction, the corrective punishment of the presiding deities. Why are they punishing us? Because we are not grateful for the blessings we receive from them. And in Bhagavad Gita, in the third chapter, Bhagavan Krishna calls all of us, all of the people who are not grateful, who do not offer to God what we receive from them, who do not eat prasada. They are called Sthenaha. Sthena means a thief. Thief is one who steals from others. So, when we become ungrateful and completely do what is not prescribed by the scriptures, Nishedha, and do not do what is prescribed by the Upanishads, then the corrective from our loving father and mother, it is not punishment, it is called corrective. There is heaven and hell difference between the meaning of punishment and the meaning of corrective. So, why are these afflictions coming? Because of our own doing. And what is the remedy? And that is indicated. So, is there no remedy in this world? Yes, there is remedy. But there are two defects. What is it? First of all, even when we are satisfied, it won't be complete satisfaction. For example, we want to eat everything in this world. But our stomach's limit, our digestive power limits. So, our desire knows no end. Infinite desire. And curiously, why do we have infinite desires? Because we know unconsciously, deep in the depths of our universal unconscious, that we are the infinite. पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्छते पूर्णस्य पूर्णमादायः पूर्णमेववसिष्य। We may not know that we are the infinite. But our unconscious, it knows. That is why it is never satisfied. And this dissatisfaction manifests in the form of restlessness of the mind. As I mentioned earlier, Swami Ashokananda's marvellous analysis, why is the mind so restless? He says, mind is restless because it knows instinctively, I am the infinite. I do not lack anything. But it has forgotten. And it is searching, what have I forgotten? Every desire of the mind is only a search to find out what it is. So as if every object is a mirror and the mind looks into every object, that is called fulfilment of the desire. And then it becomes soon dissatisfied. Oh, I thought this was me. But now I know this is not me. This is not me. Neti, neti, neti. The marvellous psychological process, because the evolutionary escalator will not allow us to simply stand there. Then a time will come, then our mind returns inward. आवृतच्यक्षुह। For what purpose? अमृतत्वम् इच्छन्. Desiring only our own true nature, which is called अमृतत्व, immortality. Each soul is potentially divine. So what is the problem with this world? It is limited both in time and space. This is called देशपरिच्छेदा कालपरिच्छेदा. What does it mean? It means we will never be satisfied. Temporarily maybe, but still the longing is there inside the mind. Okay, now this is okay, but I wish I had the other thing also. Only by becoming one with Brahman. ब्रह्मविद आप्नोति परम्. And then the Taittiriya Upanishad continues in the second chapter called ब्रह्मानन्दवल्लि, that ब्रह्मणासः मोधते. So along with Brahman, everything is enjoyed. Infinity is enjoyed. So Sankhya Karika having posed this question, is there no remedy for these three afflictions? It says there is a remedy, but it is neither complete, that means it is incomplete as well it is impermanent. Even if I am satisfied a little bit now, after a short time again I desire the same thing. Not only I desire the same thing, but I desire infinitely. So incomplete and temporary. These are the problems. And therefore what is the solution? जिग्णासा. अथातो ब्रह्म जिग्णासा. Enquire. How to get out of this? तापत्रय. What is the answer? Get out of a body-mind identity. Not committing suicide. So get out. So long as we are bound by this body-mind, there is no remedy from these three afflictions. So when this जिग्णासा comes, अथातो ब्रह्म जिग्णासा, that I have tried all these things and as I mentioned many, many times, our Vedas are incomparable. They have divided what are the desires every human being should have. धर्मा, अर्था, कामा. That is called praise and the last is called Moksha, liberation. For that purpose, life is divided into four parts. The learning stage called ब्रह्मचरी आश्रम, the experimental stage called ग्रहस्ताश्रम, the withdrawal stage called वनप्रस्ताश्रम and finally the stage where we try to identify ourselves with the supreme reality called सन्यासाश्रम and to cater, to guide successfully. These four stages of people, the people who are in these states, the Veda is divided into four parts. So the first part is called मंत्र, then second is ब्रह्मण, third is अरण्यक, fourth is पनुषत. So that is we have to remember. I expounded it, so I am not going through that. Then साधना must be done and for that before that we have to keep learning. What should I do in my life? But we are studying the पनुषत. We are not asking this question. So shall I go for the medicine or literature or can I become a scientist or a computer scientist, whatever it is. But whatever it is, four questions need to be addressed. What are the four questions? This is called अनुबन्ध चतुष्टय. I already expounded them. I do not remember in this class or in the Taittiriya Upanishad. What are they? अनुबन्ध चतुष्टय. What is it? प्रयोजन, विषय, संबन्ध, अधिकारी. प्रयोजन means what actually I want. The tragedy in life in most of us is we do not know what we want. Even old people, they come to me and they ask me. So please guide me, they say. But of course, I know they never listen to me. They hear me, but they do not hear me. So old age, do not go on studying all the Shankar Bhashyas and other Bhashyas. It is you develop devotion and earnest, sincere prayer. जपः जपात् सिद्धेह. Very practical means because time is very limited. So प्रयोजन, what is the purpose? We are talking here about spiritual seekers. What does spiritual seeker want? We take it for granted. He had already gone through धर्मा, अर्था, कामा. He wants Moksha. He wants liberation. He wants God realization. He wants to know who he is. Then he should undertake a study. And for that purpose, he must be crystal clear. My purpose, प्रयोजन means the goal, the purpose of my study of Upanishads or becoming a student under a qualified Guru. I must become a qualified disciple. The first thing is, so what is the purpose? What do I want? Do I really want it? Sri Ramakrishna used to, before undertaking any sadhana, he used to divide his mind into two. There is a beautiful description of this in the great master. So he used to divide his mind. One part of the mind questions the other part. What do you want? I want to practice this sadhana. Why do you want to practice this sadhana? Oh, I want to have the vision of the Divine Mother, for example. All right. Or do you really want it? Yes. Are you prepared to fulfill all the conditions? Yes. Even if you have to undergo a lot of suffering, are you prepared to undertake this particular practice? Yes. And you should not let me think about it. No. Instantaneously, the answer must come. And if the mind says, yes, I want only Divine Mother and I am prepared to fulfill all the conditions and I will not do what stops my progress, and unhesitatingly, spontaneously, if a person can answer, then Sri Ramakrishna's both minds unite together and no wonder such a person, any person like him can attain the perfection within three days. It is said, Sri Ramakrishna within three days attained perfection in any sadhana. So the first thing is, we have to be sure. Do I really want this? And if I say that, yes, I want God, I want to know who I am, I want liberation. Okay. Then you have to undergo spiritual practice. There are various paths. Which path is suitable for me? Let me take shelter under a teacher because he knows best what is good for me. So that is what the purpose is. Many times, just as the students approach a psychologist, what is my aptitude? I seem to have interest in many subjects, but a psychologist will examine him and he can more or less determine. So you say, you claim, you love so many things, but this is the subject which is closest to your heart and you have the buddhi, ability, intelligence to understand that and you derive great joy. So many factors are there. I may like something, but I may not have intelligence. I may have intelligence, but I may not get job satisfaction as they say or study satisfaction. How many people change their study subject and then after so many years of doing some job, some people realize, perhaps I have committed a terrible mistake in my life. I should have taken up something else. So one has to be intelligent enough and only prayer to God can fulfill this one. Or we have to take the help of a competent guide who is called Guru. So what is the one I want? Mukti. So which path are you fit? Not what you think you are fit, but whether you are really fit for which type of. So our scripture divided whether you are emotional or you are active or you have the capacity to concentrate and focus or your intellect is very, very refined. So according whichever is dominant, he will tell you this is your path and then particular practice has to be undertaken according to that particular path. So that is called Vishaya. Vishaya means the subject. What should I study? What is the study? I don't know. For example, my teacher tells me you are emotional. So you control your emotions, direct all of them to God and that is called Bhakti Marga, the path of devotion. Emotion should become turned into devotion. That is emotion directed towards God is called devotion. Emotion directed towards anything other than God is what is called madness. More emotion will come. So Vishaya means subject. What subject should I study? And here also different teachers are there. So say Ramakrishna's teachings, Krishna's teachings, Rama's teachings. So who is the Ishta Devata? And if for example, a person likes Vishnu, he should study Bhagavatam. And if he is Rama's devotee, Ramayana, Tulasi Dasa says Ramayana. And if he is Krishna's devotee, then Bhagavatam will do or especially the 10th chapter of the Bhagavatam which is about the story of Bhagavan Krishna. If a Shiva, study Shiva Purana etc. etc. Vishaya and that Vishaya must have a relationship which will be suitable, a subject which will be suitable for this particular. So subject and the book, they must be closely related. That is called Sambandha. Sambandha means relationship between the subject and how that can help this particular sadhaka. But the last question is Adhikari. That is a person must be absolutely fit. I gave the examples. If somebody wants to be a sculptor or a painter, his eyes must be having that capacity to distinguish between thousand differentiations between light. Early morning light, the object appears in one. Of course for us, from morning till evening, the object appears exactly the same. But for a real artist, everything appears to be something different. I gave the example of Monet. He was a very famous, what is some type of painting, water painting in France. So he had a cataract operation and until that time, whatever his normal eyes could see, he was painting, beautiful water painting. But as soon as cataract operation is done in one particular eye, suddenly a special type of vision had opened up. This is what we call infrared vision. And then he started seeing how birds, bees etc. see various types of flowers, fruits etc. And then his whole scheme of the putting colors to his painting has completely changed. And he explained later on, nowadays there are instruments to have the same vision, but he had it in a natural way. So what I am trying to tell is that one has to be an Adhikari, a fit person. And for that fit person, certain conditions have to be fulfilled. And he is called Adhikari, Yogyapurusha. And none other than Shankaracharya gives a most beautiful explanation in his Vivekachudamani, which is an incomparable spiritual book, pure sadhana. Of course, even though he emphasizes what is called Jnanamarga, but still it can be applied in our own way. Such crystal clear definitions. And some of them, we are going to deal briefly, because in my Vivekachudamani classes I have taken. So there are four sections. First is called Viveka. Then second is Vairagya. And third is Shama, Dama, Adi, Shatka, Sampatti. And the fourth is Mumukshottam. But before we go further, we have to thank God that what for I have got a human body. I have this desire not for spiritual objects, but to go to God, to be near to God, to realize God. And God has so in his infinite mercy has provided me with Satsanga, holy company, especially in the form of my Guru. And that is what he says so beautifully here. And most of you know it. I am sure all of you know it. Durlabham, Trayamevaitat, Devanugraha Hetakam, Manushyatvam, Mumukshottam, Mahapurusha is very rare to obtain these three conditions, a human birth and a desire for deep spiritual progress or a deep desire for spiritual progress and the company of holy people who can guide us how to reach our goal. And then we have to be extremely grateful. Oh Lord, without your grace, this could not have happened. And then what is the Adhikaris? And in the Vivek Chudamani, in the 18th shloka, he is telling, Shankaracharyas, some of these books called Prakarana Granthas, I am not talking about the Bhashyas. As I mentioned earlier, every Bhashya contains three parts. First part is explanation of the every word of the Upanishad or Gita or Brahma Sutra. Second part is giving beautiful direction how to progress in spiritual life, what qualities are necessary, etc. The third part is refuting the other schools of philosophy, which is totally unnecessary for us. And among these three, the second part, that is how to practically progress, practical steps, what Swami Vivekananda called practical Vedanta, to progress towards our goal and Shankaracharya is an invaluable guide for all of us. So, he says, in the context of who is an Adhikari, who is a fit person to undertake spiritual journey, he says there are four sections. He said, first the person must be endowed with Viveka, then Vairagya, then Shama, Dama, Adi, Shatka, Sampati. Six-fold treasure is beginning with body control, then mind control, etc. Then, in that order, we have to remember, in that order, everything begins with a firm decision, even ordinary action. I want to, I am hungry, I want to eat, for example. There is a desire and there is food and there is a choice in the food. So, what do you, you or I need to do? First of all, food is available and I have a choice. So, what is it that can give me pleasure, hot food or cold food? Secondly, what varieties are there? This is called Viveka, discrimination, which food is good, which food is enjoyable and how much quantity, all those, etc., etc. Then, there should not be any, what is called hesitancy. Oh, I wish I could eat that and I could eat more, etc. No, that is a process of Vairagya. What is Vairagya? Once I decide what is good, I must stick to it and anything, any other temptation that comes, I should be able to give up. It will take time, but that should be our sadhana. Then, after that, one should have perfect control over the body, over the mind. That is indicated by Shama, Dama, Adi means etc. Shama means mind control, Dama means physical control, including body and possessions, control of the environment or our interaction with other people. And if we go on, if we have these three, that will gradually increase our desire for liberation, which is called Momoksha. Why am I talking all these things? Because he has given beautiful definitions, which I will interpret very briefly, of course, in my own way. So, what is called Viveka? It is such a marvelous linguistic usage. For that purpose itself, we have to study this Vivekachudamani. At the very beginning, the very first qualification to become a qualified person is this discrimination between Nitya and Anitya. What is permanent? What is impermanent? What is real? What is unreal? Nitya means permanent, real. Anitya means impermanent, unreal. Of course, we can take it in a very light sense also. We don't need to stick. What is it that is very helpful to me? What is it that can improve my physical health, my mental health, my happiness? After all, we are after happiness. Whether we study, whether we get married, whether we enter into Vanaprastha Ashrama, whatever it is, the purpose is fulfillment, they call it. Psychologists have coined this term, fulfillment. I must get fulfillment. So, even in the day-to-day object, what is it that is a long-lasting benefit for me? I have to discriminate in every action that we do. What I should eat? What type of job I should do? How much time I should do? What type of books I should read? What type of company I have to keep? What type of entertainment I must have? Because a successful person is one who not only earns so much of property, money, or positions, etc., but the person who attains this complete fulfillment, which are in spiritual terms termed as what we call Sat, Chit, and Ananda. But we don't need to take them only in the highest Vedantic terms, but that which gives me health, that which makes me wise, and that which increases my happiness, or how to convert every experience into that of happiness, because there are some situations which we cannot, simply there is no remedy for it, we cannot address them. If it is hot, what are you going to do? And if you have air condition, fine. What happens when the air conditioner breaks down? Somebody criticizes, what will you do? Suddenly a person becomes paralyzed, what is he going to do? So if you are an old person, what are you going to do? That ability to do the best thing under the given circumstances, that is called Viveka. And whatever we know is not good for me, that should be given up. In this case, what is the definition? Nitya Nitya. So I interpreted it as even in this life, even if a person is not spiritual, whatever can make a person healthy, happy, and wise, that is called Viveka, discrimination. And whatever we come to know, we know very well, this is not good for me, the ability to give it up is called Vairagya. But here, from the spiritual point of view, Anantaram means afterwards. Afterwards of what? After acquiring Viveka, that means we know what is right and good, and we also should know what is not right and what is not good. So that what is not right and good, so that should be given up. That much of mental capacity, willpower, we should have. Not that one day we will have, it may take lives. That is why in the 6th chapter of the Bhagavad Gita, Bhagavan teaches how to control the mind and why we should control the mind. And then at the very end of that 6th chapter, Arjuna asks a question of Bhagavan. So you are talking about the control of the mind, but I think to control the mind, as impossible as to catch hold of air in one's fist. And then Bhagavan Krishna says, you are absolutely right, but there is a way to control it. What is that? He says, Abhyasa and Vairagya. Repeated practice and then Vairagya. That is to say firm conviction, this is not good for me. This is what exactly Brahmanandaji says, when a disturbing thought arises in my mind, what shall I do Maharaj? Somebody asked and he gave the beautiful reply. He said that you fix firmly in your mind, this thought is not good for me, it is going to harm me, it is going to destroy me. And Buddha also said the same thing actually. All great souls tell the same thing only. So this going on repeat. First time you do that, it won't work. 100th time, it won't work. 1000th time, a little bit it works. 100, 1000 times, a little more it works. But it does work. Somewhere I read, somebody had made an experiment, how to become, how to sing a song perfectly. And then actually some people experimented it and they were quoting. And do you know what that person said? Sing this song 10,000 times and when you complete that 10,000 times, you will become... Of course, if a donkey wants to do it, that's a different issue, it's not going to work out. But what he means is practice, repeat it. Abhyasena, but coupled with dispassion. That is Grihyati. That is what here also, Iha, Amutra, Phala, Bhoga, Raga. From the highest spiritual point of view, Iha. Whatever enjoyments are tempting me or trying to pull me down. And Amutra, that means not only on this earth, not only in this life, but after death, some other higher Lokas are there. Indra Loka, Chandra Loka, Prajapati Loka, Brihaspati Loka, Brahma Loka, etc. But if I want God, Phala, Bhoga, the desire to enjoy by reaching those worlds, there must be Viragya, Viragaha. That has to be developed. And then, simultaneously, we must have control over the body-mind. That is what he says. There are six types of great qualities. Just now, we read, you know, all the qualities that which are mentioned in the Upanishads should belong to me. The Upanishads recommend. That is what he is telling here. Shama, Dama, Shraddha, Samadhana, Uparati, etc. What is it? Shamaadi Shatka Sampatthi. And what is that? Shamaadi Shatka Sampatthi. And then, what is called the fourth one, Mumukshrutva, he is going to give us. And I am going to just read out without much commentary because we have done that already. So, what is called Viveka? So, Yam Nitya Anitya Vastu Viveka. So, the discrimination between what is permanent, what is temporary. And temporarily, it gives some result. But it brings a lot of problems. In long term, all problems will be solved. But it will be a permanent result. And what is Vairagyam? Tad Vairagyam Jugupsa Ya Darshana Shravanadi Vihi. That is called dispassion where terrible dislike, Jugupsa, for the desires like Kama, Krudha, etc. which arise from Darshana, Shravana. You see something, you are tempted. You hear something, you are tempted. Mostly, these are the two important organs, sense organs. So, Vairagyam. Okay, they will give happiness. We are not denying that. But it will also give a 1% happiness, 99%, as somebody has said, 1% inspiration, 99% perspiration, 1% enjoyment, 99% suffering. So, what is it? Dehaadi Brahma Pariyantehi Anitye Bhogya Vastuni. So, from the body, that is this earthly world, until Brahmaloka, Anitye, they are all temporary. So, in every enjoyable object, this tremendous dispassion, non-desire, that is called Vairagyam. And then he comes to define what are Shama, Dama, etc. What is the definition of Shama? And Shama means control of the mind. What is the control of the mind? This is the control of the mind. What is it? That giving up all the attachments to all the sense organs, sense objects, objects of the senses externally, same thoughts of the objects internally. By seeing terrible defects in them, how long? All the time, because it takes a long time to control the mind. Then, not only that, this is a negative practice. What is positive practice? Swa Lakshye, I want God, I want freedom, so I have to meditate upon God, I have to take refuge in God. Permanently staying in one's own goal, reminding ourselves and then trying to pray to God, etc. This is called Shama. And then what is called Dama. What is the definition of Dama? Dama means external control. So, even if you are coming across an object of enjoyment, however tempting it is, you simply by discrimination run away from there, try to turn away from there. And then, you completely control your sense organs so that they will not move here and there, they will not look here and there, they will not listen here, hear this and that, but see that they are firmly fixed in their own places. And of what? Upahesham Indriyana. Upahesham means what? There are Indriyas, especially of the eyes and of the ears. These are the greatest enemies. So, keep them firmly under control and that is called, that is defined as Dama. So, then what is called Uparati? Withdrawal. Bahya Analambanam Vrittehe Esha Uparate Uttama. When the mind tries to run and think of something which is not useful, which is inimical to my purpose, again and again and again, you remove our mind from that object and bring it back to think only our own particular goal we have fixed upon. Bahya Analambanam. That Vritti, that by practice in future it will not think of these external objects, that is called Damaha. And this called Uparati means withdrawing the mind from those objects. And then what is called Titiksha? Forbearance. Sahanam Sarva Dukhanam. That is forbearing every type of affliction that comes. Apratikara Purvakam. Not thinking of how to take revenge, etc. And then Chintavilaparayitam. The mind should not be brooding again and again upon this, why this happened to me? That damned fellow had criticized me. I think his 14th generation should enter into the Maharaurava, the Narakas. No. Sahanam Sarva Dukhanam. Chintavilaparayitam. Without undergoing anything, what is called sorrow, vilapa, I will pray to God that such thing, such persons especially should go to the lowest of the hells. No. It is God's will or my own Prarabdha Karma. So, let me not think about. Apratikara Purvakam. Without thinking of revenge. That is called Titiksha Nigadhyate. That is forbearance, the capacity. We will talk up, continue this subject in our next class tomorrow. Bless us all with Bhakti. Ramakrishna.