Chandogya Upanishad Lecture 45 on 26 October 2024

Full Transcript (Not Corrected)

Not only the goal, but how to reach the path also. Every scripture consists of exactly these two parts. What is the goal? And if someone is desirous of reaching that goal, how to attain it step by step? So we have started this sixth chapter which is called SADHVIDHYA SATH. What is it? The knowledge that everything is Sath. Sath means, one meaning of Sath of course is good, holy. As Sri Ramakrishna explains, Sath Sangha, cultivate holy company etc. But the real meaning is Sath means everything is only pure existence. Existence without names, forms that is pure existence and same existence with names and forms and qualities that is called the world. This is the ultimate understanding one should have. Naturally, each one of us will have a problem of why should we realize God? What do we lose if we do not know the pure existence? Because pure existence is my nature and every creature wants to be its own self and pure existence alone can remove every fear. We have three types of fears. Fear that we may die, we may not exist. That is what we mean. Fear that we may remain in ignorance, unaware of what problems, dangers we may confront in the future. Always remember, past is gone, present is ever changing and the future we do not know. So next second what happens we will not know and that creates terrible fear. Do we really feel the fear? Apparently no, but then we all know we may lose our jobs, we may be injured, we may fall sick, of course we may die or some people may insult us, some people may rob us, but we become accustomed like poor people living in a slum area. However horrible the surrounding smells will be like Shri Ramakrishna illustrates the fisher woman and she cannot sleep without that fishy smell. So we have all become accustomed to what is called worldly smell. But once we experience very happy fragrance, then our mind forever longs for it. Life is evolving like that. So after a long time, after many a birth, a person understands that we will never get what we are seeking in this world. So we are trying to escape, I said, three types of fears. We may not exist, we may not be having knowledge and we may be suffering and every millisecond is only a step towards removing these three types of problems. By eating, by exercising, by taking precautions, we wish to avoid non-existence and by continuously learning from our past experience and every bit of knowledge we add is only through experience, we like to remove our ignorance bit by bit though that is what we call progress in science, in arts, in any type of knowledge and of course continuous effort whether it be AI or scientific knowledge or any type of knowledge, cookery knowledge or health knowledge. It is how we can remove all the problems that beset each one of us, that may beset each one of us so that we may not suffer. So the end goal of every creature living whether it is a mosquito or amoeba, how to survive, how to have the knowledge, how to survive and the knowledge how to escape suffering. In a way, a great person had expressed this all our life. It is only a negative action. What is a negative action? Trying to get rid of what we don't want and what is it we don't want? Whatever is not our nature, that is what we do not want. Now coming back, so we have seen how this 12th chapter that this world is a visible effect but everything comes from that Sat. Remember, the very beginning mantra pure existence alone was there. Again, let us not misunderstand this word was. No, it was, it is, it will be, it is continuous present tense only. So before creation, what existed was pure existence. What after creation appears to be broken, finite, that is also nothing but pure existence. So pure existence only with different names, forms and if we can remove all the names, forms, ever, whatever is present is nothing but pure existence like every ornament made out of gold is nothing but gold, not even one trillionth part of something other than the gold. So other than existence, a mountain is, a river is, etc. So to teach this lesson, I don't see that pure existence. Yes, you see, because what we experience in our day-to-day life is what we call effect and it is a logical conclusion. Every effect must have its cause. So to make the cause and also there are three qualifications or characteristics of the, what is called the cause, we have to keep in mind all the time. What is it? The effect is gross, the subtle, the see cause is always subtle, first. Second, a gross is very limited but the subtle is more pervasive. For example, earth has come from water, earth, try to put as much earth as possible in a bucket and it will limit itself but put its cause, the water and you can put more water than earth because it is subtle and very easily it accommodates itself, there will be no gap in between but if you go to the very cause of the waters, then it is even more pervasive. So this is the second. Invisible, that is called subtle and more pervasive is the second. Third, always the effect depends upon the cause because the effect is nothing but cause. Remove the cause, effect also will disappear but remove the effect, the cause will always be there and included in this third point is that always the cause rules the effect. The subtle always rules the gross. These are the three points we have to keep in mind. So Uddalaka was trying to give the example of a huge banyan trees, in those days there were plenty in front of the, but any tree will do, huge tree, you bring the seed and break it, the fruit, fruit itself is very small like a small berry and inside there are very many numbers of seeds, very tiny seed, almost like a pulp and break it, somehow Shwetaketu had broken, what do you see? I see nothing. What is the lesson? That how this vast visible universe comes out of the subtle essence which is unseen because it is the very subtle, that is the illustration and then Shwetaketu did not understand, please teach me sir more. Okay, then we entered into the thirteenth and here what is the illustration? Even more subtle illustration, bring some salt and put it overnight in a tumbler of water, come in the morning and now do you see the salt? No, it is invisible but is the salt there or not? Yes, it is there. How to prove? Because the eye is very gross, so it cannot see but there is another instrument which is called taste, so you taste from the top, from the bottom, from the middle, from anywhere and it will be saltish, so just you see salt is very much present there but it is not visible but it can be proved by tasting it by one pramana or the other. What is the lesson we have to learn from this thirteenth chapter? That pramana means the right way of obtaining knowledge, right instrument of knowledge. We discussed about it, so there are what is called six pramanas are there, everything five pramanas are based upon pratyaksha pramana, direct experience but one pramana because the real cause, it passes beyond anything that we can go, even we can go up to the space from earth to water to fire to air and to space but even space is provable. How? By the sound, air is provable by touch, fire is provable by seeing, water is provable by tasting, earth is provable by smelling, one or the other of the sense organs prove to us these five elements but beyond what is, it goes not only beyond the sense organs, it goes even beyond the mind itself, that is why in Taittiriya we will get, through this thirteenth chapter of melting salt in the water, the teacher of Brahma Vidya, Uddalaka here, teaches his disciple called Shweta Ketu, his own son formerly, remember when a son becomes a disciple, he is no longer the son, he has assumed a totally different identity, like if any young man becomes a doctor and he has to treat his parents, then that relationship, he knows these are parents but he doesn't treat them as parents, he treats them as patients, exactly in the same way a teacher always treats his own children also as students, disciples and not as my children, etc. So, what is the lesson? A sense that the subtle is always there but if we go on progressing from the gross to the subtle, from subtle to the subtler, from the subtler to the subtlest and what is the subtlest? Space is the subtlest, then we will have to move beyond that and how to do that? So, we are entering into the fourteenth chapter, these two have got three mantras and third mantra as usual is a repetition from 8th to 16th, Tattvamasi, Shweta Ketu, not only Tattvamasi, Tattvamasi means you are that Brahman, not only Shweta Ketu, Shweta is everything, even a cloud of earth, what is itself? The same Brahman, nothing else and that comes in that marvellous mantra repeated nine times, this subtlest to this thing, everything is nothing but, this whole world is nothing but Brahman, that's why he says the Atman of the entire world, Atman here means you can say, we can say pure existence, pure existence means Sat, Sat means Chit, Chit means Ananda, Sat, Chit, Ananda are inseparable words, you have to keep in mind, these you cannot separate and say, these are three qualities, they are one in three, three in one, so they cannot be broken, they cannot be separated like the four yogas, so pure existence is pure knowledge, pure knowledge is pure bliss, that is how, that is called Brahman, that is called Turiya Avastha, that is called Atman, that is called Paradise, Kingdom of Heaven or by whatever blessed name you want to call it, so in the 14th chapter, a marvellous new topic is introduced, until this time, what was the topic? Everything is Sat and even though we are blinded to this aspect of pure existence, like finding out the huge tree or as every river or every nectar from every flower, when it becomes one, it loses its individuality, this loss of individuality is gaining of real individuality, its pure existence and that is what we need to do also, so as rivers enter into the ocean, they lose their independent identity and become one only with the ocean, one means we are totally, it is one but the river doesn't say, I was a river, I became an ocean, now I am an ocean, no, it doesn't say, the moment it enters, automatically all its individual name, taste, qualities, Nama, Rupa, Puna, everything is completely lost but what does it become? Aham Samudraha Asmi, I am this huge body of water called Samudra, so it loses limitedness and identifies itself with the unlimitedness, that is what we have to understand, how to understand? It is a very difficult subject, millions of times we hear and yet we are confused by the power of Maya and then what is the way? Is there a way? Yes, there is a way, what is the way? A teacher who knows what he is talking about should be the guide and that is what is being illustrated here, so just a short introduction, there is a place called Gandhar Desha, seems very popular, many times we get that one, so that is present-day Afghanistan but we are not talking about Afghanistan or India, we are talking about as an illustration, so there was a person, maybe he was once caught by some thieves or mischievous people, he was blindfolded and he was transported to a deep forest and he was left there, we presume, of course, they must have stripped him of everything and they disappeared and then he was, he came, he started shouting because he doesn't know where he is and what dangers lie there, completely ignorant but he shouts, that is what Swami Vivekananda meant, Uttishthata, Uttishthata means awake, I have been bound, that is the first knowledge, what is the second knowledge? Jagrata, Jagrata means what? This condition is very dangerous for me and I have to get out of this condition as soon as possible because I don't know where I am, what dangers await me, what cruel animals are going to devour me, etc., etc., that is called Jagrata, not only waking up but becoming completely aware of the present condition. Are we, as Ramakrishna says, through the marvellous illustration of a fisherman went to a lake and then he spreads his, throws out his net and some fish are never caught and many fish are caught, some immediately realise the danger and they struggle and they come out, some struggle but are not capable of coming out, why? Because even that struggle should be an intelligent struggle, how to get out of the net, simply splashing, thrashing is not going to help but there are some, the worst of the people like us, it goes to the very bottom of the net, oh we are very safe here, there is plenty of mud, nothing is going to happen, not knowing the fisherman is going to pull out the net, that means Yamadharma Raja is going to hook, put his hook into our pancha pranas and pull us up, that is death, so here this person Jagrata, Jagrata means person who becomes awakened and starts struggling, that is the type of fish that we are talking about here, how much deep meaning Ramakrishna gives through these parables also, so here was a person, he was left in a forest and then he became aware of the danger, he started shouting to the best of his ability, we don't know whether he has eaten for how many days but please I am here bound, is there anybody, can anybody come SOS and then fortunately for him because when a person starts struggling and the divine lord who knows everything suddenly appears in the form of a rescuer, that is the guru, GPS, safely he will guide, so somebody will come and then he will remove all the bondages and the person doesn't know, the bound person doesn't know where he is but the other person knows, he says that where from have you come, I have come from the Gandharadesha, what is this equivalent to, the guru starts teaching, first of all that the scriptures start teaching through the other gurus, we are all coming from God because God created us, that means we have come from God, if we have come from God, God is our real home, if God is our real home, we have to go back to God only because no other home, every home is a strange home, it will not accept us, this is called to become awakened, so this person he became awakened person, he was searching, he was praying, naturally when we are in danger, what do we do, we pray, oh God please help me and this is not pure help from the body point of view, health point of view or wealth point of view, knowledge point of view but from spiritual point of view and immediately the guru will appear, as Swami Vivekananda used to tell and we have yet to awake to the meaning of this statement, when the field is ready, the seed must come and will come, so the guru must come, it is not that whether he will come or not, the point is that we are ready to receive or not, so this person Praapya Varan, Praapya Varan, Varan means people who can guide him, take him to a safe place, secure place, take refuge in them and learn, not that always somebody has to save, we must learn how to save ourselves and that saving knowledge is called Brahma Vidya, so this person was shouting and then the guru appears, what is the lesson we have to learn, you cannot go in search of a guru, you need not go in search of a guru, when you are ready, guru himself will come to you and I will tell you very interesting incident, Nagabhashaya used to live in a place called Devobhog, near Dhaka, present time Bangladesh, near Dhaka and then Sriram, he wanted to take to sanyasa and live a sanyasin's life, he was more than qualified like Totapuri recognized Sri Ramakrishna as a qualified sanyasi, could be sanyasi, but Ramakrishna did not approve, why, was he jealous that another great sanyasi will come and take away my name or share at least my name, no, because Sri Ramakrishna wanted to keep some people, for example, he kept Lato Maharaj completely in the morally sense illiterate, because illiteracy and spiritual knowledge have no relationship at all, that is what Kato Punshat also we have seen, so this Sri Ramakrishna, he did not teach, do you think if Sri Ramakrishna wanted to make Lato Maharaj illiterate, he would have failed, he would never fail, God will never fail and then second example is Nagabhashaya, when Nagabhashaya approached him, Sri Ramakrishna firmly put his foot down, said no, you remain in the rehastashyama, as an shining example, blazing fire example, so that others can see you, take courage and then move forward, then Nagabhashaya asked him, but how could I save myself from the trammels, from the bondages, from the attachments of this householder's life, because that is a place we are surrounded with so many so-called these attachments, all in the form of parents, brothers and sisters, wives, children, etc. Sri Ramakrishna told, you cultivate holy company, now Nagabhashaya's next question is, how do I cultivate holy company, how do I know, I am not wise enough to discriminate who is holy and who is not holy, Sri Ramakrishna says, don't worry, I am giving you the boon, you just stay at home, holy people will come to your house, what was Sri Ramakrishna saying, any person who comes to you, that person you treat as a holy person, what a marvellous thing, so Nagabhashaya will get holy company, he need not go out anywhere and he should develop the understanding, how to look upon anybody that comes to him as a holy person, is it tenable, is it practical, can we learn our lesson, the whole worldly experience is a satsanga for us, I many times mentioned this to you, you read newspapers, especially go to the, as in UK, third page where obituaries are there, so that you can understand death is inevitable, yesterday you spoke, today you spoke with somebody and then tomorrow you might find his obituary or he might find your obituary, who knows, this is the first, secondly visit, especially hospitals and you will see rich or poor, literate or illiterate, everybody is suffering, whether it is a president or resident, it doesn't matter, everybody will have to go to the hospital, this world is a hospital, Sri Ramakrishna's illustration and what is the purpose, you must be cured of the disease, what is the disease called, worldly disease, bhava roga, vande bhavesham bhava roga vaidhyam, Swami Abhidhananda had written that beautiful hymn, Bhuvirama Krishna, so you read the newspapers, even today you read the newspapers, wars are going on, what for, completely waste of time, waste of money, waste of lives and we are not learning our lessons, will the world change, never changes, that means I cannot change, yes, individually we can change, not anybody else, so that is called jagrat, once a person awakens, then he runs and takes shelter in a secure place, what is that secure place, at the lotus feet of God, Krishna padiyapada pankaja panjarastam, adhyayiva me manasa rajahamsaha, may the swan of my heart enter into the cage of your lotus feet right now, prana prayana samaye, kapavata pittai, kantha varodhana vidhau, smaranam kotaste, do you think is there any guarantee that I will be conscious and I can take your name, who knows, I do not know, so Ajayamila remembered God at the last time, don't mistake these stories, they are cock and bull stories, Ajayamila was a great tapasthi, he did some, he was doing tapasthi, ever since he had fallen, he always like that homa chicks, always he wants to go back, if you are ever thinking that Ajayamila was completely happy after marrying that low caste person and then he adopted their means and then he is merrily continuing his householder's life, there could be no greater mistake than that. For a short time he must have fallen under the net of Mahamaya and not because of the other person, because of her own old samskaras and then the person woke up, he was a sad brahmana, he did a lot of spiritual practices and now he must have been started, how do we know, because what is that buddhi yoga, that grace of mind which will make you remember at the very last moment that you belong to me, not to the world, not to the body, not to the mind etc. So Ajayamila did not simply look at his youngest son called Narayana, he was looking at the younger son but his eyesight is firmly fixed on the lotus feet of Narayana and that is why the messengers have come, they are not fools, you just put one tape recorder Narayana, Narayana and hearing that one to you and then Narayana dootas are so foolish, they come running to you with a divine, what is called Boeing 787, I think it is not invented yet, it might be invented or Elon Musk's new aeroplane, foolishness can go no further than that. So that is called awakening, that is called approaching, that is called taking shelter at the feet of the Guru, because Guru means Brahma Vidya, Guru is not a person but he will give us Brahma Vidya, how, not Brahma Vidya but Brahma Vidya digested so that this small baby, his disciple can digest it like a mother cooks suitable food for her children, so stomach capacity of digestion. Then that teacher out of compassion, he says that you have come from Gandharadesha, this you have told me, that means I have read in the scriptures, I am Brahman, God created me, father and mother of me is God, Matru Devo Bhava, Pitru Devo Bhava, that is the meaning of it, not my earthly mother is God, but God has come to me in the form of my earthly mother, father has come to me in the form of the earthly father, my teacher has come to me in the form of the earthly teacher, I hope you understand the difference, my father is God and God is my father, there is vast difference between these two statements. So this person takes complete refuge, Guru Brahma, Guru Vishnu and the Guru tells, now from this you go in this direction and there you come across probably some other people, ask them, take direction from village to village, in no time you will be reaching your own place. Mano chalo nijani ketani, and that song has got a line there, on the way, shanta hole, if you have become tired of your journey, achhe pantha dham, there is a guest house, travellers' inn, take refuge there, and then so many sadhus will be staying there, and ask guidance from them, and they will teach you, so asking from village to village, from one teacher to another teacher, because how many births it will take, we do not know, and ultimately you will reach your own place, which is of course in this symbology, God. So what is the point, essence of this 14th chapter, without a teacher it is not possible to progress in any field of life. That's why when Swami Brahmanandaji was asked, is a Guru necessary, he a little sarcastically he expressed it, not to speak of Brahma Vidya, even to become an expert pickpocket, because expert pickpocket is an expert, you will have to understand, so an expert knows many tricks, and you have to learn, tad viddhi pranipatena pariprashnera sevaya upadekshanti te jnanam, pickpocket Guru vaha. So you have to think like that, this is the essence, what is the essence, without a teacher you are not going anywhere. If you understand, then the 14th section is very easy, let us read. Prarangvah pratyengvah pradmayitah avinathakshah anito avinathakshah ishrishtah, just what I said, first let me read the English translation, just as my dear boy, some rovers having brought a man from the Gandhara region place, with his eyes bound up, might leave him in a very desolate place, atijana means nirjana, and just as that man would shout towards the east, or towards the north, or towards the south, or towards the west saying, I have been brought here with my eyes completely bound up, I have been left here with my eyes bound up. Other things we have to imagine with our fertile imagination, perhaps several days I have been lying here, I don't have food, I don't have water, I am becoming weak, so will there be somebody, go on shouting, SOS, that is what he says, and now it is just a very simple translation of the Sanskrit verses, yatha somya, just as my dear Purusham, there was a man, anybody, not here, Purushayati Purusham, not Bhagawan, but an ordinary person, from where, Gandhara ebhyo, so from a place called Gandharadesha, avinathaksham aniya, avinath, that means completely covering, binding, binding what, aksham, that means eyes, aniya, they bring him after blindfolding him, where, nobody knows where, tam, that Purusham, tataha, from that place, atijane, they bring a long distance, we have to imagine, the Upanishad is not going to tell us, visrujet, they just leave him there and disappear, then what does he do, sa yatha, this blindfolded person, just as yatha, tatra, in that place, in that solitary place, pran, udan, adharan, pratyah, that is towards the east, towards the west, towards the south, towards the north, so he shouts, what does he do, pradmayita, goes on shouting, pradmayita means shouting, what does he shout, avinathakshaha, with blind, somebody covered my eyes, avinath, that means they tied my eyes, covered my eyes, I can't see anything, anitaha asmi, I am brought here, I don't know where they brought me, I don't know what is here, avinathakshaha, so I have been left here and then he is shouting, how many times, as many times as necessary, visrushtaha, I have been left here, to mug for myself, this is what he is doing, then it continues and we have to remember here, similar story of Sri Ramakrishna, three robbers, the robbers are who, everybody is a robber, in this world, everybody is a robber, wife is a robber, husband is a robber, mother and father are robbers, neighbours are robbers, children are robbers, robber means what, one who loots you, takes away your things, of course, if he is taking, honey, you want pocket money, I am going to give you, so first he becomes honey, then he wants money and that is how, you lose everything, from birth to death, you are only there, food for mosquitoes, for flies, for everything in this world, so Sri Ramakrishna's story, you must remember, slightly different, so he was blindfolded, he was robbed, you have to imagine and then he was left in a deep forest, full of dangerous animals like lions, tigers, etc. and then they all left and not only that, Sri Ramakrishna adds that there was one robber, he beat him up nicely and then he wanted to kill, but there was a little, slightly better person, robber, said, no, no, there is no need, we do not need to get any sin, probably he was a religious person, so let animals get the sin and then they left him there, after some time, the third robber sneaked back and untied him and led him towards his village and then there is your home and then that person was so grateful, says, sir, you have saved me from death, you are God for me, please come to my house, we will worship you like God and then that person says, no, no, no, I am also a robber, but what symbolism Sri Ramakrishna has brought, the person who not only beat and robbed and wanted to kill was an embodiment of Tamas and the person who prevented death, but he said that we do not want, he was a little more enlightened person, we already committed some sin, we do not need to get further sin, so let us leave, the animals will get the food and they will get the sin also, a little bit, I think a little bit awakened person, business fellow, so he left him there without killing, but the third robber or the greatest of them, Satvaguna Sampannaha, he comes back and then he feels pity because he identifies himself, that is called Satvaguna, if I were in that position, what is it that I want, so he releases him and guides him back because he knows certainly if I do not guide him, then he will be dead, this Satvaguna dominating person is called the Guru because he identifies himself, at one time I was also like my disciples, like my students, I was completely ignorant, but by my Guru's grace, he released me and this Guru Sampradaya, I have to get rid of the debt I owe to my Guru and I can do that only when I pass on that knowledge to some worthy person, deserving person, like a person is starving and you give him food, he is a deserving person, another person is shivering from cold, give him warm clothing, he is a deserving person, so find out, discriminate who is a deserving person and give him that one and that is what the third robber has done, he is the Guru, Satvaguna Sampannaha Guru, who is Satvaguna Sampannaha, he who identifies himself with everybody, feels the suffering, the joy, both and here in this case, he felt the suffering and it is my duty to lead him safely back home, then why do we call him robber, because the body of the Guru, the mind of the Guru, they are only instruments, instruments belong to the world, of course finally to God only, but we have to remember that it is God who is working, just like a water tank stores water, but the water tank is not producing and supplying water, it is only borrowing from the sky, sky means God in this instance, so I got my knowledge, I must distribute it to this person, how much more meaning is there in that parable of Sri Ramakrishna, as we meditate more, we get more and more meaning of it, so second mantra we are entering, so what does it mean and as someone, in this case, it is the teacher, the guide, might remove his, might come, understand him, remove, understand his problem, remove his problem, that is the problem, bondage and tell him, my good man, the Gandhara region is in this direction, because if that person doesn't know, he is as bad as the person who is bound, a person who doesn't know the directions, who doesn't know the truth, cannot teach the truth, so in this direction you proceed and he, then what happened, after getting this instruction from the teacher, he means this man, this man means the disciple, the disciple means who shouted, who felt, I am bound, I am, everybody is thinking, I am free, but I am bound like that fish, inquiring his way from village to village, so he moves forward, perhaps he come across some villager and then he asks her, I have, my condition is like that, I want to go to Gandhara Desha, that man may say, I don't know the way to Gandhara Desha, but I know in which direction it is, from here you go to the next village and there you will find somebody who knows better, like this from village to village and being instructed and capable of judging by himself, now every time his knowledge is increasing, this is the direction, I am convinced, and then he becomes wiser and wiser, then he would reach at last the Gandhara region itself, his birthplace, even so, that is the analogy, even so, how to understand this analogy, in this world that person knows who has a preceptor, who has a guru, who has an Acharya, this beautiful mantra, Acharya van Purushaha Vedaha, a person who has got Acharya, he will be a wise person, he will be knowledgeable person, Tiram Krishna also was once asked, so is a guru necessary and he says clearly that yes, it is necessary, it is impossible to progress, but then he says, who is the guru? Sachidananda alone is the guru, we always have a tendency to think this person is like me, I have a body-mind, this person has a body-mind, of course, this person has much better knowledge than me, so I have to revere him, but nonetheless that person, we identify that guru only to the body and mind, but the guru himself knows, he knows, so a person who has obtained the right teacher and a right disciple always inevitably obtains a right preceptor and then for him, how long does he have to stay in this world, only so long is the delay as he is not liberated from the body, until death, then Sanchita Karma will go, Prarabdha Karma, of course, will not be there, Agami Karma will not be there, because a person who says, I have made the body, no Karma can ever touch him and then the body will go on living until its Prarabdha is exhausted, how come you take a ball, you throw it with all your mind in a particular direction and that ball will travel, so long as that energy that threw it, force that threw it lasts, when that force is exhausted, the ball will fall on the earth, like that this body also, it started with the force of previous births, Karma, Phala and it is maintaining and until the Prarabdha Karma to an end, it has nothing to do with the Jeevan Mukta, it has something to do with body, this person doesn't know anything, because he will be, he identified with Brahman and then as soon as the body goes, then he becomes completely one with Brahman as it were, but about this I will talk in future also, it is not that he says, I am the body, the moment a person understands, I am Brahman, that very moment he is completely free, but if the body is there and we are judging from the body's point of view, mind's point of view, therefore this person, this is Ramakrishna before Samadhi and this is the Ramakrishna after Samadhi, then immediately he is merged in his own being, which is Brahman, so with this, let us analyse this Tasya, that person who has been called Yatha Abhinahanam, that is the person who has been handing Abhinathanam, whose eyes are completely blind, so this Guru comes, Pramuchya, so he will completely remove the bondage, Prabhruvyat, then he starts giving directions, Etam Disham Gandharaha, Gandhara lies in this direction, so you start moving in this direction, don't go here and there, Etam Disham Vrachaha, so start travelling in this direction, what does that person do? Sa, that person who has been instructed by the Guru, Gramat Gramam, as he goes on walking in that direction, he comes across perhaps some village, meets some villager and then he asks Pruchchan, then he obtains knowledge, as he obtains knowledge, he becomes Pandita, Pandita means what? One who has got Atma Vidya is called a Pandita and he becomes wiser and wiser, progresses more and more spiritually, Medhavi, he is a very intelligent person, a dull person cannot understand, Gandharan Eva, ultimately Eva, Gandharan, exactly his own place, Brahma, so Gandharan Eva, Sampadhyete, so he will reach, Evam, Etai, Etam, Eva, exactly in that way, Iha, what happens? Acharya Van, Purushaha Veda, a person who has got Guru as his instructor, he also obtains knowledge, what is that knowledge? Tattvamasi, then as he progresses, immediately he realises Aham Brahmasmi, thus then the body in some cases might continue, Tasya Tavadeva Chiram, so the body will continue, we are not talking about Jeevan Mukta, we are talking about his personality consisting of body, mind, Chiram, until the body falls, Yavat Na Chiram, until the body falls, Navi Mukshe, so he is not free, as if he is not free, Atha Sampadhyete, as soon as the body falls, he becomes as it were, one with Brahma, but don't mistake, we will talk about this tomorrow also, so don't think this person, so long as the body, mind are lasting, that means the body and mind are living, he is somehow, 99 ropes have been cut, one rope is hanging and he cannot escape it, no, the moment that comes, immediately the person, he will attain Brahman, he remains with Brahman, he knows I am Brahman, but then for others, just now the body had fallen and he has become merged like a river falling into the ocean, beautiful teachings, we will talk about it in our next class. May Chiram Krishna, Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna.