Chandogya Upanishad Lecture 04 on 02 June 2024

Full Transcript (Not Corrected)

We are studying the Chandogya Upanishad. I was trying to give the background which is absolutely indispensable for the study of any scripture, whether it be of knowledge, of devotion, or of any religion. Certain conditions must be fulfilled. And first of all, why should we study the Upanishads? Because we are very much suffering from limitations and our scriptures divide all limitations into three categories. The time limitation, space limitation, and object limitation. We want to do many things, but we don't have time. And before we could do even a bit, we are gone. And we want to acquire many things and keep many things, but we can't. That is called space limitation. And inside the brain also, space limitation is there. How much we can absorb? Then we want to acquire so many objects because of many, many types of desires, but we cannot acquire. Even if we acquire, even if someone gives, even if God gives, we cannot maintain them. We cannot keep them useful. This is called object limitation. And then we suffer from three types of afflictions. We discussed this. So is there any remedy for this? Yes. If we can go beyond time, space, and object limitation, and only God is beyond all these three, that means if we can become God or God-like, called God-realization or Brahman realization as called or also called Darshana, then we can be full, Purnam, infinite and perfect. So for that, what should we do? So we have to find out the remedy. And this remedy in the form of guidance comes from the scriptures which are called Vedas. And to study the Vedas or any other scripture, as we discussed yesterday, four conditions need to be fulfilled. What's our purpose? And what is the subject which can make our life fulfilled? And what is the relationship between the book or scripture and the topic that we would like to study? And then are we equipped? Desire is there, but are we equipped? Is our body okay? Mind okay? Intelligence okay? Concentration okay? Do I have immense faith that the study of this subject can take me beyond these limitations? Any creature struggles. Every creature struggles. The struggle is only to become perfect, to become infinite, and to go beyond all limitations. Only human beings, the scriptures tell us, succeed in this, not non-human, even though they may be having life. So for that purpose, we have to become a fit person, a yogya purusha, adhikari purusha, a fit student, and to acquire, to become all the qualifications needed, and become a fit student. And this is called sadhana chatustaya sampannaha, one who possesses these ninefold qualities, but it is called only fourfold qualities. Why? Because the first one, viveka, discrimination is one. The second one, vairagya, dispassion is one. The last, mumukshatva, or intense desire to go beyond the limitations is one. But the third one, shama, dhamma, adhi, etc., mind control and body control, etc. So they are six. Six plus three are nine. You can say sadhana chatustaya are of the ninefold characteristics or qualities required. Now in yesterday's class, we have been discussing the brilliant exposition by Shankaracharya, especially in his book, Viveka Chudamani. We already discussed what is viveka, discussed what is vairagya, and we have come into the third one, shama, dhamma, and then now one of the most important qualities that is called forbearance. It is called sahanam. So the definition is given, sahanam sarva dukkhanam apratikara purvakam chintavila parahitam sa titiksa nigadhyate. So titiksa, forbearance, what does it mean? We have to forbear, sahanam. Every type of affliction that comes, that is especially when other people are giving us troubles. And if we study the history, how many billions of people over the number of historical verification, how many billions literally have suffered? The history has very little record. In fact, there was a great sociologist. He was called Petrin Sorokin. He has studied nearly more than 3,000 years of known human history. And he said, excepting for a few years, every year there is a war, small or big, national or international, and because of race, religion, language itself. It is fight for acquisition of land, acquisition of water, acquisition of wealth, acquisition of what we call control over every other person, especially the male trying to get the females. All dukkhas, all wars, all afflictions come because of that. So even naturally, the world itself is full of, as we discussed, three afflictions. And whether a saint or sinner, learned or illiterate, powerful or helpless, any type of person, male or female, every living creature has to go through three afflictions, especially human beings, created by the body, because body is changing all the time, created from the physical world, could be environment, could be... So continuously, 24 hours a day, these things are going on. And there is not much we can do about individuals, nations, all over the world, not only our world, even if anybody thinks, if I go to Svargaloka, I will be a very happy person. And Svargalokas are continuously attacked by what is called Asuras. 16th chapter of the Bhagavad Gita enumerates beautifully, Taivasura Sampad Vibhaga Yoga, continuous war between the demons and Gods. War is going on between the good people and evil people. Even Gods are not free. If you study the whole of the Durga Saptashruthi, it is nothing but a graphic description of the wars, battles fought between Gods and the demons. Just look at it. And what to speak of puny little beings like us. So when these afflictions visit us, what are we supposed to do? And we are not talking not only about ordinary people, especially about those who want to be spiritual. And Shankara is graphically describing, we must develop that equanimity, that strength of the mind. We should not think of remedy. Why? Because a person who believes in Vedas, believes in the teachings of the Vedas and the teachings of the Vedas, crystal clearly are telling us that if I am suffering, it is because of my own past karma. And if I am enjoying, that is also because of my past karma. It is not that other people are giving, it is not that the world is giving, not that the environment is giving, it is not that the atmosphere is giving, but my own karma phala. So, I must forbear. Sahana means forbearance. How? Even if I know the remedies, I should not be too particular about it. Why? Because if I am happy, if I take a remedy, I will be happy. If I am happy, I don't feel like progressing. I want to be just sitting there and not moving at all or I will be blaming everybody. I have to say, God has ordained this for me. And the most wonderful illustration of this, so beautifully enumerated in the form of a story in the Bible, Old Bible, is called the story of Job. Job means not some work that one does. It is the name of a person who is a devotee of God. Please look up and then you will get how marvellous he never lost faith in God. And then, okay, I am not taking any remedy, but I can think, I can suffer mentally, I can be depressed. A devotee who becomes depressed is not a devotee of God, he is a devotee of a devil because I can have difficulties. There is a beautiful saying in Bengali language that even Brahman, when Brahman falls into the trap of the five elements and it undergoes a lot of afflictions and we are all that, we are all nothing but Brahman, but caught in the net of Maya and remember what should not be remembered and forget what should have been forgotten. That is the miserable condition of every Jeeva. So, we should not think why this happened. On the contrary, we should think it is most marvellous thing. Is it not a horrible advice to be given? No. This has been given by Swami Vivekananda in his inspired talks which he gave at the Thousand Island Park. He said if you want to progress in spiritual life quickly, go to a place where people are always after you, to criticize you, to beat you up, especially to find fault with you. You should stop finding fault, but you should allow others because economically also it makes a lot of sense. If you go to Harley Street to find out your problems, then you have to pay. I don't know. Long back, it was 100 pounds per hour. Now, I don't know how much. So, here are people so good that giving, trying to enlighten you, highlight by highlighting all your faults, real or imaginary, not only yours, 14 generations and without expecting anything in return. So, chintā vilāparahitaṁ. And these are the two. Sahanam apratikāra purvakaṁ chintā vilāparahitaṁ. And that if a person has, he is called a titikṣu and that is called forbearance. This is the definition. Nigadhyā means the definition of titikṣa. Then comes a most marvellous thing. We use the word śraddhā. There is no equivalent in English language for this word śraddhā. We use loosely the word belief, the word faith. In fact, often in English language, faith indicates a religion. That is to say, the Christian faith, Hindu faith, Buddhistic faith, etc. But it doesn't give us really meaning in depth. But this word śraddhā, śraddhā means absolute, unquestioning, undoubting faith that this is the only truth. And that is what being defined by this great Śaṅkarācārya and he gives two special hints. śāstrasya guruvākhyasya satyabuddhi avadhāraṇā sa śraddhā kathitā sadbhiḥ yaya vastu upalabhyate So he says only a person who is endowed with śraddhā alone can realise God. Here Śaṅkarācārya uses a beautiful word. He says vastu upalabhyate. Vastu means object and Advaita Vedānta categorically says every object falls under the category of mithya because every object is changing. But there is one object which can never change. It is not really an object but it is the subject and that is Brahman. That is why he says only a person who is endowed with 100% śraddhā, he by that śraddhā yaya śraddhaya vastu upalabhyate, only Brahman is endowed. God realisation is possible. But what is the definition of this śraddhā? śāstrasya of the teachings of the scripture and by this word śāstra we have to always undertake the works of God realised souls. The old time meaning is Vedas but at some point of time some of our great people have drawn a line below it and says what is above they are called Vedas and rest of it is what is called śrutis and what comes later on it is called smruti but that is not a correct definition. Swamiji gives this definition in Hinduism under Shri Ramakrishna. He delivered a talk at the Parliament of Religions, Hinduism and there he gives that knowledge which can never be obtained by our five types of pramanas but which can be obtained only by this what is called the eternal Vedas, Apaurushayas, I will come to that only although they teach 100% so one must have complete faith and then Guruvākyasya. So who is a Guru? A Guru is one who is a follower of the scriptures but how did he become a Guru? Only a person who realises he becomes a Guru and realisation comes only when he sits very humbly but endowed fit person as a fit student under his Guru and had complete faith in the Guru because what is Guruvākya? He never deviates from the scriptures. He is only an expounder. He only makes the intricate teachings of the scriptures. He makes it very simple and that is why it is called Guruvākya. Not only a Guru's function is not merely a teaching function but he is a living illustration of what is called Shastra. I remember a beautiful incident in the life of Shri Ramakrishna and also Holy Mother. Once a very close devotee of Shri Ramakrishna had a doubt because she saw Shri Ramakrishna was eating lot of food materials and then she had her own pet opinion about these things. Shri Ramakrishna great so no doubt about it. Very peculiar thing. We can make fun also because she is serving Shri Ramakrishna. Why should she serve if her opinion of Shri Ramakrishna is very low? Nobody will do that but she is serving. Good man, great saint but he loves food and then Shri Ramakrishna, he can look into the thoughts of like when we look into the glass case. We can see all the objects crystal clearly. He could understand. Nobody can hide their thoughts in front of Shri Ramakrishna and lot of times when devotees are cherishing a kind of doubt, sincere but doubtful, Shri Ramakrishna would go very natural as if he just wants to talk intimately with him and put his hand on the back or on the body of this person and go on like we console the child moving the hand at the back of the person and this person thinks Shri Ramakrishna loves me and he is trying to tell me but then Shri Ramakrishna had a what is called motive and that ulterior motive. That ulterior motive is he wants to remove albeit the person is totally unaware of it. All the tendency, that samskara to doubt the words of Shri Ramakrishna by his, that is called grace, disturbing grace and he will immediately, all the doubts will disappear. A person feels every word that he shows from the mouth of Shri Ramakrishna is nothing but the truth. Not only Shri Ramakrishna, anybody who realizes God. Just now I recollected there were this Miss McLeod along with some of her sisters. She went to hear for the first time a teacher. A teacher had come from India and then she sat down and then Swamiji started to speak as if addressing her only. Swamiji had this peculiar ability as if his teaching is addressing only one person even though there are hundreds of persons present. So as if he was addressing and then she was overwhelmed. Actually Swamiji used to put them into a hypnotic state removing all obstacles so that the truths can be directly received in the innermost of their hearts and the same thing happened to these ladies and then Miss McLeod came out and made a statement. The first word I heard from Swamiji is a truth. The second word I heard is a truth. The third word is a truth and whatever he spoke is nothing but truth and that is what Shri Ramakrishna said. Lest we may think that we are having a hyperbole idea about Swami Vivekananda because we are followers of Swamiji. No. Shri Ramakrishna said a minor head will never deviate from truth. He has never told a single true untruth in his life and he had perfect control over his mind. Such a person even if he says I am a non-believer, nastika, Shri Ramakrishna would say you don't. Whatever you say you are God because he who speaks is a truth and Shri Ramakrishna was the same. Shri Ramakrishna's father was the same. So this lady was waiting outside. Shri Ramakrishna started to eat. Suddenly a snake came out of the mouth. She was startled, frightened and the snake as if stretched its mouth and swallowed from the hands of Shri Ramakrishna and went inside. Then she understood Shri Ramakrishna was not eating. He was feeding the divine who is within and that is what we also should do when we say Brahmarpanam. That is what it means. Second incident I remember. Once somebody saw a holy mother busy with dressing vegetables and many other things. She never looked anything different and then she voiced her concerns without any hesitation. Ma, why do I see you like that and then immediately she said Baba that is because I am Maya, Mahamaya. What does she mean by that? That means if you don't have the proper vision so you cannot see through Manushi Chakshus. You require Daivei Chakshu. I am Mahamaya. But next second she says liberation is in my fist like a fruit in one's own hand. Immediately the person can give it to anybody. How can these two things Mahamaya and the ability to give Mukti to whom do they belong? Only to God. I don't know how much the devotee understood. It means I am the divine mother. That is what it means. So Shastrasya, Uruvakhyasya, Satyabuddhi, whatever comes from the mouth of the scriptures and mouth of the teacher and their absolute truth, this complete faith in them, Sa, Shraddha, Kadiktha. That is called Shraddha. That is defined as Shraddha. And Sadbhehi means all good people or spiritual aspirants must possess it. Only when a person is possessed of this Shraddha will he really realize God. Not only that. In the 17th chapter, a person, me, you, anybody else, we are what our true faith can be. Because when we don't believe something, we will not desire, we will not act. So by seeing how we are acting, that we may talk something, but how we are acting, if anybody has the power to observe keenly and that indicates a person Shraddha. For example, Ramakrishna used to say that many learned pundits, they speak big, big things, but they are like vultures. They soar so high in the sky, but all their sight is fixed upon the rotting carcasses. What does Ramakrishna mean? That means it is not what we speak, but what we are. And that will not be long for anybody to find out. Just a few, a little time, because we cannot hide what we are, we will be made to bring out whatever is there. So one incident, I have just mentioned to you, because many times I have told you, once Nagamashaya, after a long time, had come to see Shri Ramakrishna at Kasipur Garden House. He was just about to enter the room and Shri Ramakrishna's faint voice, he was not able to speak much, he said, I feel like eating an Amalaki. And then that was not the season. Everybody was discouraging that it is not possible to get. But what was the faith of Nagamashaya? Since the word I want, it must be available somewhere. For two days, he travelled very far from garden to garden. Somewhere in one place, there were still some Amalaki fruits were just hanging. And then he, with the permission of the watchman, he gathered them, ran to Kasipur and then handed over. This is called real faith. Whatever the Shastra says, it will happen. I just now remembered a beautiful incident. This happened in the life of Kumari He wanted to, he was an advocate of the Karma Kanda. Later on, he had a wonderful argument, debate of over 18 days with Shankaracharya and then he was defeated. He became the, according to the bet, he became the disciple of Shankaracharya, became a monk, came to be known as Sureshwaracharya and he had a marvellous intellect because he had already been completely trained. Anyway, but this Kumari Le Bhatta, at his time, the Buddhists were very, very powerful. They have developed a kind of logic which they will not impart to any of these Hindus. So Kumari Le Bhatta, with the motive of defeating these Buddhists, he went and expressed, I am a Buddhist. I want to learn this thing. I have come. He told a lie and then he joined. He was extraordinarily intelligent. Everything the teacher was teaching, he was able to grasp. But the teacher did not find out until the last moment that he came only to destroy the Buddhism. Buddhists, not Buddhism, but Buddhists who are using this peculiar type of logic to defeat all the Hindu pundits, especially the Karma Kandins. Now, very interesting thing happened. One day, the teacher was abusing all the Vedas and Kumari Le Bhatta started weeping and others noticed it and they suspected he was a fake Buddhist and then he informed the teacher. Teacher got so angry, threw him down a mountain and they carried him gleefully and threw him down a mountain. Now comes the fun bit. So while he was falling down, Kumari Le Bhatta had absolute faith in the Vedas. But at that particular moment, he uttered a word, If Vedas are true, then let me not suffer from this fall and then he landed safely. But that regretted him very much that why did I doubt, if, why did I use that word if and for that he wanted to prayaschitta, so atonement. Towards the end, voluntarily on a huge heap of husk, he put it to fire and when it is slowly burning, that means the suffering should be very very slow, he sat down for two reasons. I lost faith for a moment and I should not have uttered the word if. Secondly, I deceived my Guru. He was a learned man. I never told the truth. This is called deceptively getting the knowledge and I was not grateful for him because having learned, he defeated thousands of Buddhists, re-established Karmakanda firmly in India. That is how Shankaracharya, he understood if I can defeat Kumari Le Bhatta, then the whole Karmakandis can be defeated. He came to Kumari Le Bhatta. Kumari Le Bhatta directed him towards Mandana Mishra, who was his disciple and Shankara defeated him also. But look at the faith of these great people. Shraddha. So Shastrasya, Kuru Vakyasya, Sathya Buddhi, Avadharana, Sa Shraddha Kathitha Sadbhihi, Yaya Vastu Upalabhyate. God realization can happen only when we have Shraddha. And then what is called Samadhana. This word Samadhana, we use in many of the Indian languages. Usually Samadhana means Uttara or if somebody questions, the answer that we give is called Samadhana. But here there is a beautiful definition. Samadhana means that keeping the mind completely free from every other preoccupation and firmly placing that concentrated mind only in Brahman. This is the beautiful definition our great Shankaracharya gives. Samyak Aasthapanam Buddhehe Shuddhe Brahmani Sarvadha Tat Samadhanam Ittyuktam Natu Chittasyalalanam What is the definition of this Samadhana? Samyak Aasthapanam. Completely firmly placing. Placing what? Buddhi, our intellect, our purified mind. Where? Shuddhe Brahmani. In the pure Brahman, pure conscious. When? Sarvadha. All the time. But it will not be called Samadhana if we go on cherishing every passing thought and thinking that is the truth. That is not Samadhana. That is only Prashna. Questionable. We become questionable. So that is what he says that firmly placing our pure mind in the pure consciousness called Brahman all the time or trying to do that and eventually we succeed and Samyak Aasthapanam. Firmly thinking about God. That means pray unceasingly what Saint Paul had taught in the Bible. Tat Samadhanam and that is called Samadhana or keeping the mind. Earlier we said Uparati. Uparati means the ability to withdraw our mind from unwanted things at any given time instantaneously. It is possible to acquire such a quality but we have to practice it for a long time. Instead of the dogs following us, we follow the dog especially if it is a strong dog. That should not be the case. Our mind must obey us. We should not be under the control of the mind. That is the idea and then what is called Mumukshottam. So Shama, Dhamma, Titiksha, Uparati, Shraddha, Samadhana and in that order we have seen the definitions. Now with this Shama, Dhamma, Adi, Shraddha, Kshampati definitions are over. Now we are entering into Mumukshottam. What is Mumukshottam? Intense Vyakulata, intense desire for the realization of one's own true nature or God or Brahman is called Mumukshottam. Moktam, Ichcha, Mumukshota. Moktam. I want to be free. Free from what? From this body, PM complex, body-mind complex. Free from this Samsarasagara. How? Swa, Swara, Swaroopa, Avabodhena. By complete knowledge of one's own nature. So when we say Brahmasakshatkara, Ishwarasakshatkara, we do not mean a realization of somebody else. That Brahman, Aham Brahmasmi. When the teacher comes and says, Tat Tvam Asi. You are that Brahman. Difficult to believe. But if we have these spiritual qualities, then slowly we will progress and our present experience. I am different. Everything else is different. Even God is different. I am different. How can I, who is so limited and God is so unlimited? Where is the Sadrusya? Where is the comparison between us two? And we cannot believe it. But we must believe in the teacher. When the teacher tells, Tat Tvam Asi, that goes contrary to our 24-hour experience. I am the waker. I am the dreamer. I am the sleeper. But I have chosen a Guru. I have faith. He will not tell untruth. But He is telling something which is directly opposed to my day-to-day, direct experience, Pratyaksha. I am the body. I am the mind. And this world is real. And I am acting and reacting, not only in the waking state, but in the deep, what is called, deep dream state also. I am doing it. And then I enter into the third state called deep sleep state. But how can I be Brahman? Because these are all limiting adjuncts. But that means what Guru says is right, which means what I am experiencing is not right. Further, the scriptures give beautiful examples. And one of the classical examples is mistaking a rope for a snake. How many times this example is given? Or seeing a vast body of water where it is complete desert land, dry sand. Or seeing a shining silver in a silver shell. So many examples are there. So my experience is contradicted by Guru's teaching. I have faith in the Guru's teaching. Guru's teaching is nothing but the Veda's teaching. So they will never tell anything wrong. So there must be something wrong with me. And having accepted, how can I get rid of that wrong thing? And if I go on practicing according to the directions of the Guru, then what happens? Swa Swaroopa Ababodhena I will be enlightened. I will know who I am. So that deep desire increases. Another psychological explanation is as we are going towards God or our own true nature. And what is the nature of God? Sat, Chit and Ananda. And we all understand. We may not understand what is Sat. We may not understand what is Chit. Definitely even a mosquito understands what is called Ananda, happiness. Everybody wants happiness. Nobody wants any suffering. So the nearer we approach to God, the greater will be our Ananda. And the nearer we approach God and when we experience higher Ananda, then that Ananda acts like a huge pulley. It pulls us. Until we get that Ananda, it is like self-starter. We have to go on trying to start the jeep or truck in earlier days. But once the engine catches it and we just jump into the vehicle and then we drive away. In a similar way, it is called Mantra Chaitanyam also. Once we are helplessly being pulled and then we reach the goal. And those who have read this book, what is called the Way of the Pilgrim, the Guru taught the Russian Orthodox Pilgrim that you pray unceasingly, Lord Jesus Christ, have mercy on me, a sinner. And He told him, repeat 1000 times every day. First day, he could catch so much happiness. Second day, that was increased by another 1000, 5000, 10,000, 15,000 within a few days. That is what we get from his autobiography. Then the Mantra caught hold of him. Mantra had become alive. It is called Mantra Chaitanya. And when that happened, do you know what happened? That he helplessly was being pulled where there is a solitude, where he can repeat and enjoy. That Ananda he was getting. He says that there was a warmth in the region of the heart and such an unexperienced Ananda is starting to grow more and more. And helplessly, I am being drawn. That is the nature of Ananda. And then the yearning, intense yearning becomes intensity yearning. And that is what Sri Ramakrishna says. One must have intense yearning. And that is the definition of Mumukshottvam, Moktam Iccha Mumukshottvam. Then how to get this knowledge? Swaroop Swa Swaroopa Lobodhena. By obtaining the true knowledge about one's own Self. Now there are two types of knowledge. As I put it lightly, one is called Brahma Gnanam. Another is called Brahma Gnanam. That is knowledge of the Self Atman and knowledge of the world. Which is called Brahma Gnanam. We have only two. When we have Brahma Gnanam, we don't have Brahma Gnanam. And when we have Brahma Gnanam, we will not have Brahma Gnanam. When we have Atma Gnanam, we will not have Anatma Gnanam. But when we are having Anatma Gnanam, then we will not have Atma Gnanam. But how to transit between these two? The Shraddha acts like a bridge for these two. So I am wrong. But my Guru, because he follows the scripture, and he is a realized soul, and he is proving all the time, he must be right. So how to correct myself? Guru or scripture. In fact, this comparison is beautifully given. Every scripture is compared to a mirror. What is the function of the mirror? To reflect what is kept in front of it. So when I stand in front of the mirror, if the mirror, that means the buddhi, is intelligent, and at least somewhat pure, then it will immediately point out. If I put on red cloth, I feel I am red. If I put on white cloth, I feel I am a white person. But very soon I will come to know that it is only the color of the dress. But there is someone separate from that dress. That is Pancha Kosha Gnana. I am not the body. I am not the prana. I am not the mind. I am not the buddhi. I am not even the happiness that I experience. So this is how the spiritual progress are ascending the steps of the spiritual ladder. And slowly, slowly, that is going to happen today or tomorrow. That is what Shankaracharya is trying to tell so beautifully. Ahamkara Adi Dehan Bandhan Ajnana Kalpita They are called bandhas. Bandha means bondage. What is bondage? Limitation. And how did this limitation come? Ajnana Kalpita. Because I don't have adequate knowledge. Or otherwise, I am covered up by Maya. And then what does Maya make me do? To feel that I am not the Atman, but I am the Anatman. Brahma Gnanam. And what is that Brahma Gnanam? Ahamkara Adi Dehan. I am my possessions. I am my body. I am my mind. I am my buddhi. These pancha koshas explain all these things. So I am none of these things. Because these are called Ajnana Kalpita. And what is the proof? Because if they are real, real, real will never change. It is only unreal which seems to be changing. And all these are changing. And therefore, they must be unreal. This is how we slowly move. And like coming out of a tunnel, then the nearer we are to the surface, the more light comes. And one day we will come out. That is called Sva Svarupa Avabodhena. My complete knowledge. Avabodha means enlightened knowledge. But Sva Svarupa. My true nature. And I understand. But when I see the light, I know that soon I am going to reach that. That seeing light. That is called Shraddha. Here it forms. That Shraddha leads to Mumukshutam. These are the four sadhana, chatustayas. And we must... How much should we acquire? 100%? No. 100% will come only after realization of God. They become 100%. They become natural. They become effortless. But until that time, the more we acquire, the more we are nearer to the reality. So for that purpose, we must always proceed. Whether we are treading the path of Bhakti, or Gnanam, or Yoga, or Karma Yoga, doesn't matter. These four in different words, the sadhana will be absolutely the same. That is, I want to detach myself from body-mind and become identified with Brahman. This is the crux, essence, summary of every sadhana. And then Shankaracharya continues, Even as we progress, So even if my Viveka is just a little bit, not much, or a little more intense in some people, and my dispassion is also so much, my control over body and mind is also increasing, but nowhere near the end. But compounded with the grace of Guru, Prasadena Guru, slowly it increases. And it definitely yields the result, And then what does the result do? But then, as power of discrimination, power of dispassion, power of control over the body-mind, they go on growing up, and they become intense. Then we become very fast, we progress towards God. Once M had a dream, and then he narrated to Sri Ramakrishna. And Sri Ramakrishna, after hearing it, he says, I am having, my hair is standing and romancha. And then he says, You must be initiated by a Guru. You are fit to be initiated by a Guru. What was Sri Ramakrishna telling? That you have acquired And then all that you have to need is a guide. And what does the guide do? He will teach you through threefold process, three-stepped process of Shravanam, Mananam and Nidhidhyasanam, which we will discuss later on. So by the grace of the Guru, which is nothing but the grace of God, this Viveka Vairagyas, they will definitely do. But we have to be very sincere about it. Then what happens? Where sincerity is lacking, Shraddha is lacking, and these qualities, they become just like, only like a burnt rope, their only appearance, but not much result will come. Just as a few drops of water, if you put at midday in a desert area, how long that water is going to stay there? They become evaporated in no time. Those few drops. Similarly, in a little bit of practice of these things, not only they will not take us forward, but there is a danger that we become more attached to the world. And then for that purpose, ultimately Shankaracharya concludes, One of the most marvellous definitions by this great Shankaracharya. What does he say? Moksha Karana Samagriya. Samagri means of all the instruments, implements that can give us Moksha. Moksha Karana Samagriya. The implement which is directly responsible for the realisation of God and for the freedom from this samsara, that is body-mind complex. The most important, Gariyasi means incomparable, super relative. What is that quality? Bhakti Eva, devotion. Devotion to God, devotion to the Guru, devotion to the scriptures. And all these three things put together, Shankaracharya is condensing them into one word. What is this Bhakti? How do we define Bhakti? Swa Swaroopa Anusandhanam. That which makes us turn in search of our own true nature. Swa Swaroopa Anusandhanam. Anusandhanam means intense desire to find out what is my real nature and that is only possible by the grace of God. Bhakti Iti Abhidhiyate. That is called Bhakti. And see whether you are a Bhakta. You may say I don't want to tread the path of knowledge but these three must be there. First of all, intense faith. For example, if I am a devotee of Sri Ramakrishna, I must have intense faith, first of all, in God. Secondly, I must believe that God is appearing to me in the form of Sri Ramakrishna in front of me. What do I mean by in front of me? That you don't need to be going back 100 years. Whenever you place a photograph of Sri Ramakrishna, He is there. And He is not a dead photo. He is directly, we may not see it, but He is a Pratyakshadevan. Tvameva Pratyaksham Brahmaasi As we say, as we pray in the Shanti Mantra. And then whatever He teaches, whatever comes out of His mouth is the greatest scripture. And if I have the faith in these three, then my yearning will go on increasing exponentially. And that Svasvarupana Sandhanam is called. And then how does this person, who is endowed with these qualities, what should he do next? He should approach a Guru and that's what we will discuss. Very beautiful topic in our next class.