Kaivalya Upanishad Lecture 11 on 25 November 2023

Full Transcript (Not Corrected)

So we are studying the Kaivalya Upanishad. Therein we have seen that how the One Supreme Reality has become everything. In the eighth mantra, this fact has been beautifully put. He who is the Nirguna Brahma is Saguna Brahma. And He who is the Saguna Brahma is the Nirguna Brahma. And while describing the universal aspect or Saguna Brahma aspect, Here it is so beautifully put. So Brahma, Vishnu, Maheshwara, Srishtikarta, Sthitikarta and Alayakarta. But at the same time, so many aspects. So Indra is the Lord of the strength, Lord of the hands. And He is at the same time Aksharaha, that which is undecayable, indestructible, Paramahaswarat. He is the Supreme and He is His own master, Svarat. Svarat means King. He who rules, He is His own ruler. Just like when a person becomes or lives alone and nobody is there. So He is His own master. Whatever He decides to do, everything affects Him only. And here pure consciousness. So there is no division, subject, object, ruler and ruled, this and that, superior and inferior. Nothing is there. But He Himself became the universe and that universe has to be sustained. What is the very first aspect of sustenance? Pranaha. That is Jivatvam, Pranatvam, in every jiva. This fact I have emphasized many times. Prani and Chaitanyam, they both go together all the time. We have to be very careful about it. So Pranaha, a prani, means a jivatma, means a person who is aware of himself. And then Sakalaha, and He only manifested as Kala. In fact, what we call creation is nothing but Kala and Agnihi. This is one of the Panchabhutas. Chandramaha, He is the moon. So moon sustains us, the sun sustains us, the fire sustains us, the Vayu sustains us and everything sustains us. Us means what? It is only Saguna Brahma who is manifesting as Ishwara, as Chit and as Achit. Everything is He. So He is Brahma, He is Shiva, He is Indra, He is the Immutable, He is the Supreme, He is the Self-luminous, He is the Vishnu, He is Prana, He is time and He is fire and He is the moon. Another way of telling is that excepting Brahman, nothing else exists. This idea is continued in Mantra 9, which we had been speaking about in our last class. So we have more or less finished this mantra, but what does it mean? So He alone is all that was, all that will be, the external world and knowing Him as such. As what? As all that was, all that is, all that will be and beyond time. So past, present and future are concepts of time. We are under the ignorance and ignorance is what? Ignorance is manifestation of time, space and causation. So I was born and that was so many years back, so much time back. I am now, I am growing up and each one of us though we are not dead, but we have a concept that we won't be here and this concept is being made so that we can remember all the time Hindus offer their prayers to the ancestors and especially at Gaya, at Prayagraj and at Varanasi, especially there is a time just before Durga Puja, that is called Pitru Kaala and during that time it is not really very important every time. So why are we asked to offer prayers to the ancestors? One, that means there is no death, they are there, but they have taken another body. And whenever we take a body, all our relationships will be only bodily relationships, but with the death of the and disappearance of the body and disappearance can be in many ways. When we are in deep sleep, there is no bodily relationship. When we are in the coma, unconscious state or somebody, a doctor administers anesthesia, we are not in that state of relationship with the body. Of course after death, until a new body is acquired, we don't have relationship with the body. In fact, even while we are dreaming, we don't have relationship with the physical body. We have an idea, we have a body, but this body is a subtle body, it is a vritti, it is a thought in the mind, but so far as physical body is concerned, we are not aware of it. How come? That is what we have been discussing in the specially Mandukya Upanishad. In dream, a person feels he has gone away from where he was and he finds himself in a foreign place or next door neighbor also is sufficient, but when the dream is broken, he finds his own body here. So which body is being experienced when this person was in that foreign country or neighboring house? It is the memory, thought of that being, not the physical body that we see here. So many times we can forget the body. In fact, the greatest part of human life is spent forgetting the body. In between every thought, we forget the body. Deep sleep, we forget the body and whenever we are absorbed in the thought of any object, we forget our body. You may be thinking that I am seeing a tree, but actually while the tree is in the mind, it is in the form of a thought, idea. This is a tree and as long as our attention is riveted on that particular thought, our body idea is completely suppressed. So very rarely we remember the body. Of course, it is needless to say that we forget other people's bodies in a much greater way than our own bodies. Kala, time. Whoever has got the concept of time, he has also got the concept of timelessness. That is called duality. If you are aware of cold, you are aware of heat. If you are aware of good, you are aware of evil also. So this is the very fabric, very nature of our mind. This is what is being said. There is only one pure consciousness. So whether we are aware of the body or of the mind or of ignorance in the state of avarana shakti or state of covering up the reality, our witnessing consciousness, which is witnessing all the three states, jagrat, sapna and sushupti, that is never forgotten. Awareness can never become unawareness. Awareness can forget everything else, but not itself. It is impossible because its very nature is awareness. That is called chaitanyam. So the same idea in Mandukya also about omkara. So it is sanatanam, it is eternal. Eternal means beyond the concept of time. And we have very little idea about this. This is the description of Brahman. And whoever knows that pure consciousness, which is beyond both the concepts of time as well as timelessness, that is called sanatanam. Because when a person attains to that state, even the idea that I am also the world or in beautiful words sarvam kalvidam brahma, that awareness is also gone. That is why Shri Ram Krishna's words are so deep. He is mentioning, giving an example. Once Lakshmana and Shri Rama were walking and there was an incident where Vasishta, the greatest jnani at that time, he had many sons. They were all killed and he was weeping. And then Lakshmana was surprised. Brother, how come such a great jnani, he is weeping? And Shri Rama smiles and gives a very enigmatic reply. He says, brother, where there is knowledge, there is ignorance. And that is a very profound statement. So where there is knowledge, there is ignorance. Where there is cold, there is heat. Where there is evil, there is good. And still we are in the realm of saguna only, not nirguna. And now it is being said, when we go beyond time, we go both the concept of both saguna as well as nirguna. Please remember, the concepts of saguna and nirguna, both are vrittis in the mind. We are not talking about what we call real brahman. Real brahman cannot be thought, much less expressed. So that is being said here. Knowing. Knowing means here there are two types of knowledge. Becoming one is one type of knowledge. And just aware of something different or awareness of the otherness is another type of knowledge. All the time we are experiencing this one. We are eating a sweet. We are aware of the sweet. We are aware of the sweetness of the sweet. We are aware of the effect of the sweet. We are aware of the memory of that experience. It is all an object. But there is another. And that is being expressed. That is by attainment of that knowledge, the person gets rid of all duality. That is why advaita is beautifully termed as non-duality. That is why it is called advaita. Dvaita. Not eka. Not one. But not one. Not two. So advaita means neither one nor two nor many nor one. That is the idea. This is called jnatva. It means becoming one. Tham means that truth. Becoming one with knowledge. Not in the sense of our worldly knowledge where there is what we call tributing. The person who knows the object which he knows and the process of the generated knowledge. No. Being realized. A person goes beyond mrutyu. So what is mrutyu? Here mrutyu means limitedness. Janma is limitedness because it happened in time. Growth is limited because every millisecond, billisecond I would say, everybody is changing. And of course death. That is why Bhagavan Krishna, in the Bhagavad Gita, which is the very essence of all these Upanishads, he said that the manifest comes from the unmanifest and the manifest goes back into the unmanifest and that manifestation is called janma and that which is manifest and again it goes back beyond our experience, perceptibility and that is called mrutyu. That is being said here. Janma mrutyu atyeti. That means there is no limitation at all. There is neither manifestation nor non-manifestation. Atyeti na anyah pantha imuktaye. This is a beautiful word that comes in again and again. Tam gnatva. Only I know that Purusha who is vedaham etam purusham mahantam aditya varnam. What is aditya varnam? Of the brilliance of the sun. Here brilliance doesn't mean our experience of light. It means beyond both light and darkness. When we say this is daytime then we are aware of light. When we say this is night we are aware of darkness. But this going beyond both darkness and light that is called tamasaha parastha. Aditya varnam tamasaha parastha and that is the only way. There is no other way. Na anyah pantha vidyate ayanaya. Here slight change of the words. Na anyah pantha. There is no other way. To put it in simple words that either a person is limited or he is unlimited. When a person becomes unlimited he cannot be limited. As long as a person is limited he cannot be unlimited. Only by identifying oneself with unlimited can a person go beyond both janma, mrutyu, etc. and that is called amrutatvam and that is what is being described here so beautifully one goes beyond time, space and causation forever. That means one goes beyond the mind and once a person goes beyond the mind the idea of bondage as well as the idea of liberation both are completely destroyed and that is the only way. Na anyah pantha vidyate vimuktaye For pure liberation there is nothing else. But we are far from there. So a beautiful mantra is being given now. We are in a lower state. We are still sadhakas far away from that truth. The goal has been beautifully described but the same goal. What is the next step? That is seeing God everywhere. This is called seeing God everywhere and this has been so beautifully put forward in the first mantra of the Isavasya Upanishad Isavasya idam sarvam yat kincha jagatyaam jagat In this world whatever we see what do we see? Various things, billions of things. Really? No. That is only just as on a cinema screen what do we see? Various objects. But an ignorant person thinks I am seeing a human being, animal, bird and then human beings and mountains and rivers so many things. But a knowing person knows everything is nothing but the different manifestations of one light. How do we know? As I put off the light the whole cinema screen goes dark. You can't even see the screen. It is all a play of the pure consciousness. That is the pure consciousness says it is cold, it is hot this is good person that is an evil person this is desirable thing that is undesirable thing every thought we have has to be illumined first by awareness and minus you switch off that awareness for example when a doctor gives anesthesia so we cannot experience anything so this is like that how what to look for in this world see only Ishwara Ishwaraha sarvabhutanam hridyeshe arjuna tishthati and not only hridyeshe he is there in the body he is there outside the body he is inside the body he is the body and that was the lesson Prahlada had taught to his father that where is not God even you are able to perceive this pillar and only because of Narayana what is that to put it in simple terms this is a pillar this pillar exists and that pillar is experienced only because of that existence that pure consciousness in the form of Sat and then we become aware of it is tall it is round it is of such circumference that is called form and that form is called a pillar and this is a pillar that is called knowledge that is called Chit this Sat and Chit must be there and Ananda must be there a child wants to whirl round and round what does he do holds up the pillar and goes round and round he never lets the pillar go so this is an example actually it is an analogy simile but what is that this Aham feeling is there I am that of course is pure consciousness Aham Shariraha that is the first awareness of bondage I am a body and body is limited a mosquito's body is much more limited and a human body is much less limited nevertheless limited and as the wise saying goes mosquito requires food mosquito wants to propagate itself and mosquito wants to eat food so this is the first awareness of limitedness and I was born at this time even a mosquito we may not elicit the answer from it but supposing you are the child of a let us say old mosquito and a female mosquito and you are asking that question so who are you I am a mosquito how old are you I am so many years old and are you as good as when you were young no no no I am not hardly I am able to see that is why I am afraid to come near you because I will be very easy victim all these things if you can imagine talking with a mosquito and do you know that mosquito also talks with you no mosquito does not talk with you it sings lullaby so that you can sleep and allow it to come near you beautiful singer you know world famous singer how do you know he becomes alert as soon as they hear it so this is the condition what am I talking if you think you are great because you are human being and if you think a mosquito is not great because that is whose view point you are ignorant view point not the mosquito's view point so everything in this world it exists and the knowledge of it is called vritti jnanam that is knowledge of the object in our minds and everything has got what is called ananda can a mosquito give me ananda of course it gives you much more ananda than you get from eating even the sweetest sweet how so a mosquito is coming and you become aware of it and you slap it and at the very first attempt you are able to finish it and just compare that happiness that you feel at that time relieved to after eating sweet you are thinking hundred thoughts is it going to make me certified by the doctor you are very sweet person and all these things you will think no you have got worries here what you have removed one obstacle ananda is there but if the mosquito succeeds and you are not aware of it and it sucks your blood then you are not happy when you come to know about it really speaking I have seen people lying on the by the side of the road and where drainage sewage water is flowing freely you think that mosquitoes are not sucking their blood and they are blissfully unaware of it they develop much more immunity than anybody else but what I am talking that pure consciousness is the very root which recognizes existence which recognizes the knowledge vritti jnanam and every vritti jnanam is ananda gives ananda but even an unhappiness is only gives happiness later on delayed happiness is called unhappiness expressed happiness is immediate happiness sat chit ananda so we are still in the saguna brahma because in the nirguna brahma concept this sat chit ananda doesn't work at all it is only for contemplation for meditation and how that meditation has to be done is going to come very soon we are going to see and this very idea has been beautifully expressed in that as I mentioned isavasya upanishad that whatever is there whatever was whatever is and whatever is going to be the whole thing is nothing but ishwara only I do not exist you do not exist my thinking that I exist separately from god is avidya your thinking you exist separately from both me as well as ishwara that is also the result of all effects of the avidya no in reality just as you know that is why study of the dream especially in comparison with the waking state yields tremendous amount of intellectual understanding just as a person he goes anywhere in a very short time any distance experiences many weird things and he comes back to the waking state many people only prefer dream state rather than to the living state many people live only in a dream state if they analyze it is their thought world that they are living in not the reality if we do not know the reality of this world then we are in for a great shock remember the wars are taking place it is the profound ignorance we are different you are different you are inferior we are superior etc. etc. etc. this is the cause of war a real sincere spiritual seeker how should he proceed and that is what bhagavad gita also reflects the same thought and after quoting that we will come to the 10th mantra he who beholds himself in everything in this world and he does not discriminate between the living and non-living and he who beholds everything in himself that means there is no I or you there is no duality such a man of pranashyati I also do not forget him pranashyati means he does not get destroyed I also do not get destroyed what does it mean it means destruction comes only from the concept of duality he is beating me or I am beating him he is going to kill me I am going to kill him this is all ignorance just as we see in a drama nobody kills anybody and sometimes some dramas some cinemas where the same fellow acts both as a hero and also as a hero what is called villain and one person so the hero ultimately conquers the villain and the villain falls dead is it really happening or is it only an appearance just as it is an appearance on the screen so also everything that is happening in our waking state is only mere appearance and that is due to the power of avarana shakti and vikshepa shakti so what does it mean pranashyati means he will be free from the thralldom of birth and death janma and vrityu the same thing that he will attain one one meant oneness with brahman there afterwards he is not going to fall down again that is being expressed here or rather this is the mantra which Bhagwan Krishna had taken because he is the karta the author of the vedas and he knows vedas better than anybody he rephrased it in easier language yomam pashyati sarvatra sarvanchamahi pashyati and same thing here sarvabhutastam atmanam sarvabhutani chatmani yomam pashyati sarvatra sarvanchamahi pashyati sampashyan brahma paramam yati na anyena hetuna paramam yati na anyena hetuna what does it mean experiencing one's own self in all beings and all beings in one's own self such a sadhaka attains the highest brahman and there is no other way no other means accepting by this realization that there is only one there are not there is no duality at all now  Brahma spoke and that was heard by his disciple and that disciple in course of time had realized the truth and then passed on that truth in the form of speech in the form of words to his disciple this is why it is called shruti parampara or this is how guru sishya parampara so what did the Pitamaha said Shraddha Bhakti Dhyana Yoga Avaihe know or fulfill your desire which is you wanted to realize brahman only when you are endowed with Shraddha Bhakti and Dhyana and Yoga now what is important whether a person is literate illiterate Shraddha Bhakti and Dhyana so these three words are very very important what is Shraddha that which possesses us like a ghost and doesn't allow us to do anything excepting what it wants us to do this is called Shraddha and what is Bhakti that all the mind all the thoughts all the imaginations everything is directed Shraddha is indicating that's your goal that is called Bhakti and whatever is going to happen in future I am imagining a person is imagining and that is called Dhyana Yoga means whatever actions he does just as a example of a mother is given by Ram Krishna and many places also the whole of the mother's attention is reverted completely on the baby and even whether a person is a fanatic or whatever it is and for me a beautiful example is coming to my mind we know that soon after the crucifixion of Jesus Christ a new sect has emerged from the Jews and then they are calling themselves they are Christians that is we believe in Jesus Christ and he is the savior and God himself is directing us through him and we have that Shraddha Bhakti and Dhyana and Yoga in Jesus Christ Sri Ram Krishna and especially Swami Vekananda how much they tortured Swami Vekananda so any new reform any deviation slightest deviation slightest new interpretation orthodox people they are just like worms who are so much fixated glued to their own ideas same thing happened in Christianity same thing happened in Islam how many great realized souls they had burned they have killed they have tortured they have unimaginable torture has been given to these Sufi saints and when we read a life history of such Sufi saints we understand I don't know what is the difference between them and like Tyagaraja Purandar Dasa or Nirabhai Tulsi Dasa or Tukaram Namdev you name absolutely there is no difference there is only one supreme reality and he is the only one and there is nobody else and the final realization Anal Hak I am the truth and because of that I am Allah I am the truth orthodox Muslims is blasphemy and they tortured same thing will go on in future also everybody thinks but these people do not think that it is harming themselves more than anybody else but according to Hinduism even they through mortality sooner or later through punishment their eyes will be made to open after getting so much of torture so this is what Pitamaha is telling that it does not matter what religion one follows what path what yoga karma yoga bhakta yoga raja yoga jnana it is fanaticism to say every other path is only a side road leading to the main road whether a devotee says that or whether some other follower of yoga says that they are all wrong there are infinite paths to infinite realization and these are the very pillars four pillars Shraddha Bhakti Dhyana and Yoga or if you rephrase them that karma yoga bhakti yoga raja yoga and jnana yoga and then Pitamaha instructs there is no other way na karmana not karma yoga is ok not karma na prajaya by any amount of sacrifices dhanena or any amount of wealth wealth but tyagena aka some people attain to that state of immortality only through the path of tyaga what is tyaga the pronunciation of ahamkara aham is brahman ahamkara that is adding limitation to the unlimited whatever is added to aham aham tyaga aham manaha aham buddhi mano budhya hankara chitta neena aham everything has to be denied that is called tyaga that is what sri ram krishna said if you repeat the word geta very fast a few times But giving of that Ahamkara. What is Ahamkara? I belong to God through Bhakti Yoga or I am Brahman through Jnana Yoga. It doesn't matter. It doesn't matter. Then, Vedanta Vignana Sunischitarthah Sanyasa Yogat Yatayaha Shuddha Satvaha Te Brahmalokeshu Parantakale Paramrutaha Parimuchyante Sarve So Vedanta Vignana Sunischitarthah Those who understood the final conclusion of Vedanta and realized it. Sanyasa Yogat and they renounced all other types of knowledge excepting that Aham Brahmasmi Yatayaha Those who strive sincerely endowed with Shraddha, Bhakti, Dhyana and Yoga What do they become? Shuddha Satvaha They finally attain to that knowledge Pure knowledge What is that? Aham Brahmasmi That is implied here in this mantra So Sarva Bhootastham Atmananam I am in every being This is also called the path of Dharma If you ask people What is Dharma? They have no idea This is the definition of Dharma Dharma means morality What is the morality? I should not kill others Why should not I kill others? Because I am not killing any other person I am killing myself That body is mine That mind is mine And if we do not like this statement That body belongs to God That mind belongs to God And that person's very life belongs to God That is how we say I am in every being And all beings are no different from me There is no difference I remember a beautiful saying of a Jewish teacher They are called Rabbis One ordinary person came and approached a Rabbi and said Sir, I don't have so much of either time or intelligence to grasp your triangles about the philosophy of Judaism Tell me in simple understandable words And the Rabbi was very very wise He simply said Do not do unto others what you do not wish others to do Do always to others what you wish others to do to you And the rest is commentary This is the essence of any Ism Hinduism, Judaism Mohammedanism or Christianity or Buddhism, any Ism And rest is commentary That is being put here in this tenth mantra Sarvabhutasam Atman There is nothing other than you Sarvabhutana cha Atmane There is no other You are everything And then this is called Sampasyan Brahma That is Sampasyan Samyagroopena Brahma Darshanam Prithva Please go on seeing crystal clearly This is called Darshanam Brahma Sarvabhutane In every bhuta, everything living, non-living Bhutane doesn't mean only the living even the earth, even the water, even the fire even the air even the space This is called Panchabhuta Puja because it is the manifestation of God and the whole universe living, non-living is a manifestation of these Panchabhutas These Panchabhutas manifest in the form of inorganic in course of time they become organic then they go on developing from what you call plants insects, animals birds finally human beings then four types of development in a human being This many people modern people do not understand the concept of caste at all Ramana, Kshatriya, Vaishya, Shudra, it has become useless type of caste by birth It is completely wrong So what does this mean? It means the spiritual development development of the understanding of a person about himself if it is in the lowest state that is called Shudratam If it is slightly more better understanding it is called Vaishya and if it is still better understanding with strength with joy, with enthusiasm with power that is called Kshatriya slowly developing from there and slowly progressing, evolving in knowledge and finally Brahmanah when a person understands there is nothing excepting God everything is God that is called the four faculties So these castes are four faculties not only that at any given time any human being manifests these four faculties I am just giving a hint how we should understand these castes when a person feels like expressing joyfully in the form of work and what is called without much thought without much meaning and 99% of the people are like that they don't know what they are doing like mad cabs like drunkards going round and round a pillar thinking that they are doing a lot of work I remember a beautiful saying perhaps maybe it is in the gospel I do not remember there was a mad cab and he everyday morning after getting up from wherever he was sleeping he will go to the compound wall outside the compound wall or who is it to manufacture liquor and when the liquor is spoiled they throw out the bottles and this fellow goes on breaking the bottles and from morning sunrise to sunset he goes on and as the sun is rising up and then setting he says I cannot take anymore of this labour I am so tired oh god when are you going to relieve me and this is how he falls exhausted after sunset who asked him to go there and what is the point of breaking these useless thrown out bottles he never thinks he thinks that it is supreme work and if he doesn't do it he becomes a derelict from his duty and for most people this work has become like alcohol that is why Eric Fromm describes them were colleagues and that spirit is spreading ask a person to be working he will be very happy but ask the same person why don't you read some better book and then his mind becomes extremely restless what is the purpose I want to forget myself and that is the real purpose of sadhana to forget this limited I to become identified so by doing engaged in work the person doesn't get bored because to be in his own presence is the greatest boredom in this world whenever we do any meaningless work that is we are shudras but then when we have a purposeful work you see I want to achieve this goal I want to be happy I want to have more wealth and then that purposeful profitable idea and he will not do anything which will not serve that purpose and that is called vaishyatva the business mentality within us and when the same person after maybe many births he becomes more refined says that I have some ideals what is the point of I have earned so much I have enjoyed so much now it becomes really tiring so I want to live a higher ideal life and then he requires tremendous amount of mental strength physical strength and intellectual strength and of course moral strength all types of strengths are necessary and that capacity slowly to acquire that strength through proper exercise then we become kshatriyas and this stage will come in the life of everybody so when such a thing possesses a person he can be called a kshatriya doesn't matter where he is born anybody who has strength anybody who has power but doesn't have that high ideal you can call him a politician an evil fellow a dictator but never a kshatriya only when a person grows in ananda, in strength in high idealism higher understanding that is a stage which everybody should come to develop or evolve into this is called kshatriyatma and then ultimately a person he realizes this is all futile exercise I want to withdraw into myself and that process of withdrawal and then focusing the mind on the inner reality that is called beginning of the journey to real brahmanatma and finally so that is what the person will gain these are the four casts or nothing but four stages of spiritual life within us may be a little bit far fetched but the same idea perhaps we can imply in the idea of ashramas not only varnas but also ashramas may be that's why I am telling you will have to think about it brahmachari ashrama may be shudratva because he has to sit under the feet of a teacher and he must go on learning the process of learning is called shudratva because he doesn't have learning and once the person understands he puts that learning into practice experiments with it gains or experiences both joy and suffering and bitterness and sweetness and learns his lessons and slowly he seeks for higher ideal he seeks to get out of this net and that attempt to go beyond this grihastha ashrama then he is called vanaprastha ashrama this is a spiritual development and slowly he travels from inside to deeper inside until he realizes brahman and that is called sanyasi ashrama sanyasi ashrama atyashrama very beautifully put atyashrama means he goes beyond brahmachari ashrama, grihastha ashrama vanaprastha ashrama including sanyasi ashrama he is called paramahamsa so this is another way of interpreting who is a shudra who is a kshatriya who is a vaisya, who is a kshatriya and who is a brahmana all these beautiful ideas are compressed in this mantra in everywhere in practically every upanishad sarvabhutastam atmanam because everybody every prani is either a shudra or a vaisya or a kshatriya or a brahmana that is at different stages of spiritual evolution but all of them are none other than my own self or the divine lord is acting out when a person understands this, I am the one who is in the shudra state I am the one who is in the vaisya state who is in the kshatriya state who is in the brahmana state when a person realizes and he goes beyond all duality and then what does he do sampashyan brahma he becomes one pashyan means seeing, here it is not seeing it is samyagroopena pashyan that is he becomes one with the truth as it is this is called brahmavit apnoti param brahmavit brahma eva bhavati and that is the supreme goal in life and only through shraddha bhakti etc this knowledge that no other thing exists excepting god, excepting brahman through that the person goes beyond all fetters and there is no other path, you can take any path but that every path should lead us to that one ultimate goal and how to go about it what is the way a person can really really do it sadhana part again he is going to teach from 11th to almost 14th by the way there are only few mantras left out and we will explore them tomorrow's class om jananim sharadam devim ramakrishnam jagad gurum pada padmetayoh srithva pranamami mohur mohuhu may Ramakrishna holy mother and Swami Vivekananda bless us all with bhakti Jai Ramakrishna