Kaivalya Upanishad Lecture 13 on 02 December 2023

Full Transcript (Not Corrected)

We have been studying the Kaivalya Upanishad. There was an Adhikarika Purusha, a very fit person. His name was Ashvalayana. He wanted to realise Brahman. He approached Bhagavan Parameshwari, Brahma himself. And he surrendered himself at the lotus feet of the Guru. And then he asked, how can I realise God or Brahman? And the Sadguru, being Parameshwari himself, who is Brahman himself, who is the first Guru in the Guru-Sishya Sampradaya, who started this tradition of teacher and the disciple. This is called also Shruti Parampara. He started teaching. And this is a small Upanishad. But we get exactly the same thing with different types of disciples in the Mundaka Upanishad. There also, Parameshwari was described as the starter of a Guru-Sishya Sampradaya tradition. That is why it is extremely important for us to follow a Guru who belongs to a Sampradaya. If any Guru claims, I have not studied any books. I have realised God all by myself. And some of them are experts, expert psychologists. They know how to capture the minds of the people. They can help psychologically. And that is very suitable for many of them. But when it comes to spiritual guidance, without a Guru who doesn't come from the Guru-Sishya Parampara system, reject that person as completely useless. That is why. Why did Shri Ramakrishna take to Sanyasa? Was it really necessary for him? As he was without Sanyasa, was he a Paramahamsa or not? It took a long time for Totapuri, even for Bhairavi Brahmani, let alone to speak of other people. It took a long time in recognising he was a Paramahamsa long before he took Sanyasa. What qualities even they lacked, even at this advanced stage of being appointed as the teachers of Shri Ramakrishna, they had not completely acquired some of the qualities necessary. They did not understand. Surrender at the feet of the Divine Mother or Mahamaya is the only way to get rid of this bondage. We are not going to get Brahma Jnana. We have never lost it. But the thought, the opposite thought that I am not Brahman, that is what happens in the case of every madcap. I am so-and-so is forgotten and is replaced by I am so-and-so. That is why Shri Ramakrishna took Sanyasa. Why did he take Sanyasa? To prove once more to the whole world, if you want right guidance, others perhaps can guide you to some extent. But finally, we have to approach and God will arrange it when we are ready. Guru also will be ready. Then a Guru who is coming from a tradition, He alone can help us. Shri Ramakrishna used to say, so many Gurus are there. They are not coming from the Guru-Shishya Sampradaya. They are like mushrooms. They come, shine for some time like lightning and go out. And when they go out, people rarely remember them as something great. But nobody can forget a Guru that is coming from the Guru-Shishya Sampradaya tradition. That is why Ramakrishna had to take Sanyasa. As we all know, first time he realized Brahman purely through complete self-surrender to the Divine Mother. But second time, if you remember, he adopted our methodology, surrendering ourselves at the lotus feet of a Guru. And the marvelous thing is, the miraculous thing is, Shri Ramakrishna never went anywhere. All the Gurus came to him. All the equipment came to him. The temple itself was built for the sadhana of Shri Ramakrishna. The Divine Mother had arranged it. My child requires these things. And long before he was born, she has been making things happen. That will ultimately lead to Rani Rashmani constructing the temple. And when the right time came, nobody could take the responsibility, excepting the eldest brother of Shri Ramakrishna, Ram Kumar. And very soon, he passed away, handing over that charge to Shri Ramakrishna himself. So this is what is going to happen in future. Because it happened in the past, it is going to happen in the present. You can take any number of helps from even a wise person, a wise teacher, father and mother. Even though they are not God-realized souls, experience can give them a lot of wisdom. We can take help from psychologists also, only to that extent. And there are many people who blindly fall into the clutches of psychologists. These are called psychologist gurus. They themselves assume the roles of a guru because they know how to manipulate the minds of the people. And as it is said, both guru and sishya, This is called not guru parampara, but andha parampara. So we have seen in our last class, slowly Bhagwan Parameshwari was leading this Ashvalayana, what type of qualities he must achieve. And once a person is ready, then shravana is given. What is shravana? Thou art that. And that has been given in the earlier mantras which we have seen. Though not directly given, but pointing to the same fact. There is only one way. Realize Brahman and you will be free from the shackles, the bondage, the net of the samsara. And the only way is complete self-surrender. And then in the eleventh mantra, he follows the yogic method. What was the yogic method? Earlier we have seen that once the aspirant is ready, he will be given the enlightening mantra, That is called you are seeking your own self. You are the Brahman. So that is why he says Each word is pregnant with deep meaning. So he says Here the word papa has nothing to do. If you do punya karma, then that will give you sukha. If you do what we call expiatory rites, that is how to get rid of papa's shanti karma or that which can counter papa karma. So this is called prayas chitta. Very interesting word. Chitta means mind. Prayaha means what? How it was earlier, before a person committed something wrong. So by performing certain actions, either prayers or shanti karmas or punya karmas, somehow he will overcome what we call guilty feeling and he will get back the earlier mind. Here Vedanta without any doubt proclaims something very interesting. If somebody commits anything wrong, his conscience always feels guilty. We may suppress it, but it cannot be suppressed. So it manifests itself in the form of regrets, sleeplessness, restlessness and inability to climb any further. Unless one gives up the lower step, one can never climb to the higher step. So it is not possible for these people to go forward without doing any prayas chitta. That is why one of the pancha karmas, Nitya, Naimittika, then Kamesti karmas, then Nishiddha karma. That means one should not do and one must put forth tremendous effort not to give in to temptations and wrong actions. And of course prayas chitta. So all these things are done. Then this person is ready. His only goal in life, like Sairam Krishna, intense yearning for Brahman realization. What does he do? Here Paapam means, we are not talking about ordinary Paapam. The word Paapam can be applied to three types of actions. When anybody performs evil actions called Paapam, that is one type of Paapam. If anybody does punya karmas, that is second type of Paapam. Anybody does, does not overcome. Avidya, Maya, Ahamkara. Ahamkara, Avidya and Maya are synonymous. So these three are catalogued in the class of Paapam. It is not merely Paapam. Why Punyam is called Paapam? Because from the worldly point of view, Punyam is a marvelous thing. But from the spiritual point of view, Punyam is punya karma. Punya karma will give punya phalam. And when punya phalam is given, what is called rebirth is inevitable. So here Paapam means ignorance, Avidya, though the very root cause of the samsara. That is how Patanjali Yoga Rishi, Avidya, Asmita, Raga, Vesha, Abhinivesha. The very root is Avidya, not knowing, forgetting what we are. Smriti is lost. That is why Arjuna, in response to Krishna's question, categorically declares, Nasto Mohaha, Smriti hi labdha, tat prasadatmayachita. Only by your grace, Smriti, I have returned, I have regained back, I remember now, I am not Arjuna. I am Atman. Bhishma is not Bhishma. He is also Atman. Duryodhana, he is also Atman. There is no one, nothing in this world which is not Atman. So this is called Paapam Dahati Panditaha. How does he burn, destroy completely? Because if we destroy a little, again it has a tendency to be reborn. Paapam will come again. Like prayaschitta karma is okay for getting rid of temporarily the guilty conscience. But we have to burn the very samskara which is causing us again and again that the seed itself has to be completely destroyed. This is called uprooting the very tree of samsara sagara. So for that purpose, one has to do Jnana Nirmatana Abhyasaat. Nirmatana means like the milk ocean churning which we discussed in other classes. Abhyasa, how long? Until we reach the goal, Abhyasa has to be done. How long sadhana has to be done? Until we reach the goal. And what is the Abhyasa we have to do? Churning. What churning? Jnanam will be the upper fire stick, pointed fire stick. Jnanam, that is Ahamkara, will be the lower piece of wood, Arani. As I mentioned earlier, in our Vedic times when Rishis and Munis used to do a lot of Yajna, Yagas, etc. They have fire, but they want fresh fire and not any fire. They just don't want to light up something from the existing fire. A fresh, they have to create that fire. And they have discovered certain types of firewood. And if you can rub them together in a particular way, and they did it like our drilling, a modern carpenter drills. Like that this person drills. And then slowly the piece of wood gets very hot. And then slowly smoke comes out. Then sparks come out. This is called the job of the Arani. And that Yajna, after that fire is lit. And it is made to blaze forth. And many offerings are given to different Gods, Goddesses. That is the Karmakanda business. But this Yajna, the inner meaning of the Yajna, Yaga, has been elevated by the time man had dived deep into deep thinking. And then that is what we get in the 4th chapter of the Bhagavad Gita. Nearly 12 types of Jnana Yajnas, including Pranayama, etc. But the best is Brahmaarpanam, Brahmaavih, Brahmaagnav, Brahmanahutam, Brahmaevatena Gantavyaha, Brahma Karma Samadhinah. And that is the finale, that is the finish, that is the highest. So that is what is said, Jnana in Mathana Abhyasa. What happens when the fire is blazing? Put forth anything. And what am I to put forth? What are we to put forth? What is any Sadhaka to put forth? Whether he is a Hindu or Christian or Muslim or Buddhist or Sikh or Jain or anybody. Just put forth what is called Ahamkara. That Kara has to be removed. Aham cannot be removed. Because Aham is pure Brahman. But whatever we add to that Aham. Aham Dehaha. Aham Manaha. Aham Dhani. Like that in the 16th chapter we have more or less a very good description of the Asari qualities. That is all manifestations. To put it in simple words, Kama, Krodha, Lobha, Moha, Mada, Matsarya. These are called Karas. By the way, they are not six separate enemies. They are six manifestations of the same Ahamkara. When a person feels terrible desire for something, he is a Kami. And when he gets angry, frustrated and angry, that is called Krodha. And when he becomes incapable of enjoying, but he doesn't want to give up, and his joy lies only in accumulating, he is called a Lobhi. And when he becomes terribly attached, he is called a Mohi. And then he becomes very proud. Mada, I am a very rich man. I have so many things. I am the greatest. Sri Ramakrishna used to give a funny example. He used to give that once a frog somehow acquired a rupee. And it was in its hole, small hole. A small frog, not even a big frog. And then one day an elephant was passing over it. Of course, it did not notice. And it was walking over the hole of this frog. And the frog peeped out very angrily, Hey, look whom you are crossing. Don't you know, I am one of the richest beings here. I have got one rupee. Of course, the elephant will never hear. What is that elephant? Forgetfulness, death, unconsciousness. So, who is a rich man? When a person is sleeping, in deep sleep, when a person is unconscious, when a person is dead, who is a rich person? So this is called Gnana Nirmatana Abhyasa. That is completely burning out. Whatever we add after Aham, that is called Ahamkara, that is called Avidya. Avidya is the root cause, why we do that? And it comes in the form of Avidya Asmita. I am a man, I am a woman, I am a rich person, I am a learned person, I am having a lot of power, my job is very high, I am head of the department, I am a PhD, permanent head damaged person. So like that, it goes on adding. Some people's visiting cards, calling cards they call it, if you see that the more such bondages, the smaller becomes the script. It is impossible to read what he is, of all these things. So that is what has to be destroyed. Then what remains? Aham alone remains. And that Aham is nothing but pure Brahman. And that is indicated here. Until how long have we to go on churning? Until all the Karas are completely destroyed. And this great truth is being said here, Atmanam Aranim Kritva Pranavam Cha Uttar Aranim. That is, approach a Sadguru, get the Upadesha, that Upadesha becomes the upper Arani, the guiding light, nothing but God. And what is the lower one? Whatever is obstructing, opposing, pulling a person down, all the unspiritual tendencies, Samskaras, they have to be completely brought down. This is called churning. And this churning, in other words, is what we call Upasana. The purpose of Upasana is to become one with the object of our contemplation. So that is the final purpose. But as we progress, one after the other, this Annamaya Kosha, as we have seen in the case of Bhrigu, Annamaya Kosha has fallen. Pranamaya Kosha is transcended. Manomaya Kosha is transcended. And Vijnanamaya Kosha, where Ahamkara, the seat of Ahamkara, that is also transcended. Then Anandamaya Kosha, which we get in what we call deep sleep, that is also transcended. And what remains is called Atmananda, real Ananda. Even this Anandamaya Kosha, Kosha means limitation. Kosha means container. Like a sword is kept in a scabbard. And you cannot keep a huge axe in that scabbard unless you make it a bigger scabbard. The scabbard of a sword can only contain, because it is small, only a sword. That also depends, small sword, medium sword, bigger sword, etc. So this is called churning. What is churning? It is called Mananam. What is Mananam? The Guru tells me that I am Brahman, but my experience is I am the body, I can never forget I am the body, I can never forget I am the mind, I can never forget this is my beautiful car, beautiful house, beautiful wife, beautiful husband, etc. So all those things, whatever belongs outside, it is called Adhibhautika. Whatever is inside, that is called Adhyatmika. And if you go still deep, that is called Adhidaivika. And what remains? That is called pure Brahman. And to make this understanding, so as we have seen, it is more or less a condensation, a summary of the Pranava Upasana of the Mandukya Karika. For that purpose, in our last class, I devoted quite a chunk of time. In Vedic times, five types of Upasanas have become prevalent. Of them, what are they? Prathima Upasana, contemplation of a very gross manifestation, a gross Krishna, an image of Krishna, or a picture of Krishna. So this is called Prathima, means a concrete three-dimensional picture, or etc. What if it is an icon? For example, Swastika, Salagrama, Shiva Linga, etc. That is called Pratika Upasana. Then we have also seen Sampada Upasana. That is, take an inferior object and superimpose all the attributes of Bhagawan on it and make it. Sampada means what? Really, Sampada means wealth. Sampada means end of it, superimpose it, even though it is not there. In our mind, superimpose, for example, Salagrama, upon it is superimposed. This is not a piece of stone. This is Bhagawan Vishnu, Bhagawan Rama, etc., which we have given examples of. Shri Ram himself was begged by Rama, take care of me, and there was a Salagrama. This is very common. And as a Pratika Upasana, cross is one, the moon is one, in Islam, so many things are there. And turning to the West is also a Pratika, even though they deny, they do not understand it. So Sampada means superimposing something superior on an inferior object, is called Sampada Upasana. Then we have Adhyasa Upasana. What is the difference? Adhyasa Upasana, we take a very superior object like the sun, etc., and we say sun is Brahman, mind is Brahman, etc. I gave the example also. Then finally, Ahamgraha Upasana. What is it? I am Brahman. So you light a lamp, and go and think, this Jyoti, Jyoti Rajyoti Ujjvala Hridikandara, Jyotisham Jyotirekam, I am the light of the lights. I am that light of the lights. This is called Ahamgraha Upasana. Five types of Upasanas. And Sri Ramakrishna, as I mentioned, started with Pratima Upasana, then he progressed into Pratika Upasana. As I mentioned, Shri Ram just saw a pot with some cold water and some mango leaves. That becomes Mother Sitala, Goddess Sitala. Sampada Upasana. And Shri Ram had got this Aligrama. This is Lord Vishnu Himself receiving my adoration, my puja. Adhyasa Upasana. So Saligrama is also Adhyasa Upasana. But Sri Ramakrishna must have meditated upon the Sun, the Kalabhairava, Divine Mother Kali, etc. Ahamgraha. Finally Totapuri came and said, Thou art Brahman. Tat tvam asi. Thou art that. And immediately, I am that. This is called Ahamgraha Upasana. And there is no other way. All of us have to move through that way. Since we are following the path of Bhakti, we have got in the Pratima Upasana itself, Pratima and Pratika combined, we have got four stages. First is mere Japa. Focus on the sound symbol. Then Rupa Dhyana. This is called Nama Dhyana. Japa Dhyana. Then called Rupa Dhyana. Meditate upon the form. And that requires tremendous amount of concentration. You have to distinguish your Ishta Devata. Suppose he is Krishna. Should not look like Rama. Should not look like Jesus Christ. Very interesting. Whenever Sri Ramakrishna had meditated consistently upon any incarnation of God, that particular incarnation came with the popular concept that his face will be like that, his wearing apparel will be like this, everything. So this is how he finally... Now what is called Rupa Upasana. But then we have so many defects. They have to be replaced. This is called Pratipaksha Bhavanam. Pratipaksha Bhavanam. If somebody wants to get rid of egotism, you meditate upon another person who is extremely humble like Naga Mahasaya. I will give you a small example which a number of times I have given and I will be giving also for our remembrance. Once a rich man in his village Deire, not Deire, I forget the name, it is near Dhaka. And a rich man came and started speaking ill of Sri Ramakrishna. And that man did not listen in his arrogance. So Naga Mahasaya could not tolerate the Ninda of his own Guru. So we also, whatever our Guru, we have to consider Guru Brahma, Guru Vishnu, never tolerate, shut the mouth of the other person who is trying to lower or find fault or make him inferior, etc. It doesn't matter what the Guru is, really he may be inferior. But in my eyes, He is Bhagawan. Like Pativarathia, every wife is supposed to consider her husband, whatever he may be. He may be a drunkard, he may be a lecherous fellow, he may be a miser, he may be abusing her or kicking her. But in my eyes, He is Paramananda. He is no less than Sachidananda. That is called Pativarathia. Thereby, don't think a woman will be suffering. She will be elevating herself. That is her sadhana, easiest sadhana for her. Because anyway, in the past, women were forced to live with their husbands. Now, it is a different issue. So, the symbolism we have been discussing upon these things. Guna. Whatever guna, that is durguna. That is asuric quality. We find it difficult. Don't go on saying, I want to get rid of it. I want to get rid of it. I want to get rid of it. I don't want to be angry. I don't want to be angry. It will make us only more angry. Just think of Bhagawan Buddha. How, what a Shantamurthy, Saumya Murthy. And then, this is called Pratipaksha Bhavanam. This is called Guna Dhyanam. Finally, when we are ready, our mind is ready to move from the concrete to the abstract. And only when we become fit, when we acquire Daivi Sampath, are we fit to move forward and that is called Adhikaritva, a fit person. Then only Guru will come and give the mantra. In the case of the Jnani, says, you are Brahman or you are Tatvamasi, Prajnanam Brahma, etc. But if it is a Bhakta, what does he do? You are a devotee. Your Ishta Devata is Krishna. Your Ishta Devata is Devi. Your Ishta Devata is Kali. Your Ishta Devata is Shiva. Your Ishta Devata is a Ram Krishna or Chaitanya Mahaprabhu or Jesus Christ or Buddha. And even sometimes we may not accept that one, but whatever the very moment we go to a Guru, it indicates that whatever you teach me, that would be Vedavakya for me. After that, it will not do to doubt the Paramaguru, Guru. Otherwise, we will not simply progress. We have to accept sooner or later. So, this is then that is called Swaroopa Dhyanam. Swaroopa means Sat, Chit, Ananda. Whatever exists, that is Brahman. Wherever you see knowledge, that is Brahman. Is a stone having knowledge? Yes. Otherwise, how do you know it is a stone? A stone has got stone knowledge. A table has got table knowledge. And a river has got river knowledge. According to Hindus, everything is outcome of the combination of Pancham Uthas. So, it doesn't matter what it is. Everything is Brahman only. Ultimately, everything has an effect upon us. A marvelous subject, even a carpet, even a cot, even a mattress, even a blanket, even a friend, even parents, even children. Anybody can be a source of happiness or a source of unhappiness also. So many wonderful stories are there. I feel like telling you a story, but not today. May be some other time from the Bhagavata Mahatmya. So, what is it? It is steps. Five steps. Prathima, Pratika, Sampad, Adhyasa, Ahamgraha. Then, slowly, we are overcoming Ahamkara. That is called really blessing. Bless. People, without realizing, they go and ask, Swami, please bless me. Some Swami had defined what is bless. Be blessed. That means, slowly reduce your... That is the meaning of Namaskara. That is the meaning of Pranama. That is the meaning of Ashtanga Pranama or Ashtanga Pranama. So, what is the symbolism behind this Arani? What is the Arani? The lower Arani is the egotism. The upper Arani is the Pranama meaning Ahamkara which is the sound symbol of the infinite life, the self divine. When these two are united together, what is it? The lower bird and the higher bird or the lower Arani is Jeeva and the higher Arani is Paramatma. Paramatma. Jeeva and Paramatma. And you have to remove Jeeva and Paramatma from both. What remains? From Jeevatma, if we remove Jeeva, Atma. From the Paramatma, if we remove Paramatma, it will be Atma. There are no two Atmas. What remains is one and that is called Brahman. This is called Churning. And with this background, if we can meditate upon the Kshira, Sagara, Mathana, how women churn for butter, same analogy is taken, human life is this Sagara. And in this, Devas are there, Asuras are there. Good qualities are there, evil qualities are there. But if we want to realise God, we cannot divide the mind. A house divided by itself cannot stand together. There is a beautiful English saying. So a mind that is divided can never achieve anything. Whether it is a scientist, a musician, a Vedantin, whatever be the person, it is only what we call complete Ekagrata. There should be no division at all. That is why Bhagavan Vishnu advised the Devas to make friends and then who was supporting this? That is, without whose grace this Mathana, this churning cannot be carried on. It is only by the grace of Ishwara, Anugraha, Deva, Pumsaam, Advaita Vasana, Adhyatmika Vasana. It is not possible even if you want to be a devotee. Remember, it is the grace of God alone. His grace has fallen and that gives rise to that Samskara. I must become a devotee of God. I must surrender myself. And who gives the energy to make the effort to surrender myself? Only Bhagavan's grace. This has been beautifully expounded by Bhagavan Ramanuja in his Sharanagati Gadhya. He says, you know, so beautifully, he says, Anukolasya Sankalpah Pratikolasya Vajanam Rakshishya Seethi Vishwasah Rakshishya Seethi Vishwasah Then Choosing God But the most interesting point is that all these five qualities, God alone can save me. I choose God. But how does this come? Only when I follow without deviating even in the little bit. Follow what? Vidhi and Nishayda of the scriptures. That is indicated by Anukolasya Sankalpah I promise God I will do only what pleases you. And I will never lift even my little finger even if I am dying. That which brings antagonism, enmity or your what is called gracelessness from you or which will make you far away from you. No, I will not do that. Only for such a person, ultimately he finds, Papa cannot save him, Punya cannot save him, God alone can save him and naturally there is no other way. So, he has to choose only God. That is called choosing God because nothing else can save. And then having chosen God, what should the person do? Now complete Sharanagati. This is called Atmanikshepaha. That is completely transfer your burden. Means what? Your body, your mind, which is nothing but your Ahankara, my Ahankara, anybody's Ahankara and like a baby, like a young one of a kitten, Marjara, Kishora, Nyaya. So, that is called, indicated Gopatrutva Varanam. And then the sixth one, part of this Sharanagati Gadhya. What does it say? Karpanye, with the greatest humility, O Lord, I have been able to achieve all these things only through your grace. And this is what is the most marvelous thing we have to understand in this sixth which mantra is that? Just a minute. In the eleventh mantra. Then further we get the same things everywhere reflected. How one has to do this rubbing and I just will quote from the Bhagavad Gita, especially sixth chapter, following the Patanjali Yoga. And those who are studying, most of you are studying Bhagavad Gita. In the sixth chapter, which is called Dhyana Yoga. From the seventh until practically eighteenth shloka. Jatatmanah Prashantasya Paramatma Samahitaha Sritoshna Sukha Dukheshu Prathahamana Apamanayoh Jnana Vijnana Triptatma Kotastha Vijitendriya Yuktahai Tiruchate Yoge Samalosta Ashmakanchana Sukhrunmitrar Udaseenam Athyastha Dveshabandhusu Sadhusvabhijapapeshu Samabuddhir Vishishyate Yogi Yunjita Satatam Atmanam Rahasisthitaha Ekakiyatachitatma Nirase Aparigraha Then only after acquiring this Daivisampat Then only Shucha Udase Pratishtha Pyasthiram Asanam Atmanah Natyachritam Natinicham Chailajina Kushotram Tatra Ekagram Manakritva Yata Chitta Indriya Kriya Upavishya Asane Yunjat Yogam Atmavishuddha Here what is this practice of yoga that is what is called Uttararane Atharane that is what is said there is no other way and then we also get so many qualities are there until the 19th shloka then the mind becomes if we practice all these things how do we know that we have succeeded in the 19th shloka Yathadipo Nivatastho Naingate Sa Upamasmruta Yogino Yathachittasya Yunjato Yogam Atmanaha Just as a flame in a windless place does not flicker even a little bit similarly the mind of a yogi means we have acquired all those qualities that have been very briefly quoted in the Bhagavad Gita which I just now quoted such a yogi never wavers in his concentration on the Self it means concentration is impossible if all those qualities are not really acquired the only saving point is if we try to acquire one good quality and every good quality comes with a gang of good qualities and they help similarly if you have one bad quality and it never comes alone it also comes with lot of its friends so if anybody says I have only one bad quality and he doesn't know what he is talking about so only after all these preliminaries are completely fulfilled the spiritual fire blazes forth burning Maya into ashes that is the real meaning of Bhasmadharana I have to delve a little bit into this you know Shiva Bhaktas they do Bhasmadharana what about Vishnu Bhaktas that is three pointed what is it what is the meaning of symbolism of this Nama for the Vaishnavas pointing upward that is the Sthula Sharira the Sukshna Sharira the Karna Sharira must always look only towards the Divine Lord Vishnu that is such a person is Vishnu Bhakta Vaishnava and to remind other people also is your body devoted to God is your mind devoted to God is your Karna Sharira devoted to God what does it mean Karna Sharira being devoted to God because Sadhaka when he sleeps he just sleeps of course very difficult for us to understand how could he do that because a person who has acquired all these spiritual qualities do you know what happens to that person I will give you a small example first of all there is a special type of Buddhism called Zen Buddhism Zen Buddhism means Dhyana Buddhism who emphasizes Dhyana and this person he approached his Guru and he said what is the real reason for your happiness I see you always happy and he says that when it is winter I say it is winter when it is summer he says I say it is summer that means I accept everything there is no conflict in the mind at all that having no conflict in the mind no division in the mind by any alien thought that is called Advaita even Vaishnavas also require Advaita in this sense that their thoughts Tano, Mana, Dhana everything must be totally pointing only towards God so for Shiva Bhaktas what happens that a person must get out of the attachment not committing suicide because suicide brings great Papa and the person will be reborn again so what is called getting rid of attachment to this Thora Sarira, Sukshma Sarira Karana Sarira that is burning all the three bodies completely Bhasma Jnanagni Sarvakarmani Bhasmashat Kurute Yadha there is a beautiful shloka this Jnanagni, Shivagni that is what he says Mano Buddhya Hankara Chittaninaham Shivoham Shivoham so then the we burn, just as we burn a physical body the whole place becomes, we burn all the three bodies not one body otherwise there will be Punar Janma will be there then that becomes the Mahasmeshana the whole world must be made into a Mahasmeshana and whatever we have burnt with that Bhasma should be worn on the forehead indicating to anybody that I have completely reduced my attachment to my body Thora Sarira, Sukshma Sarira Karana Sarira there is no attachment at all my mind has become it in oneness, one with Shiva Shivoham Shivoham that is the meaning of the Bhasma three lines drawn across and to remind others that until you reduce all your Thora, Sukshma, Karana Sariras you are not going to attain Shiva, that is why it is said Shiva always roams in Mahasmeshanas, what does that mean that means Shiva has, there is no Thora Sarira, there is no Sukshma Sarira, there is no Karana Sarira what remains is called Smeshana, what is Smeshana, a mind which doesn't experience anything of the Jagrat, Swapna, Sushupti that is called Mahasmeshana and this topic has been so beautifully described in the Mandukya Upanishad which we have been dealing with since so many, nearly 131 or 132 classes we have taken so far it is a profound Upanishad, the very thing is this Omkara has four states rather the fourth state is called Turiya Turiya is not a state Turiya is that which experiences Turiya plus Thora Sarira is called Jagrat Prapancha Turiya plus Sukshma Sarira when Turiya percolates, manifests that is called Swapna Swapna Loka and when the same Turiya is identified with Karana Sarira that is called Sushupti Avastha and every human being any creature any prani, any living creature has no option but only to go through these three states so there is something very interesting we have to know Swami, do you mind to say that even a mosquito also has Thora Sarira Sukshma Sarira and Karana Sarira of course it has all the three a mosquito sleep absolutely have you not seen once it takes all the amrutha from you blissfully it will be sleeping then and there immediately, you are also sleeping it is also sleeping it wants to share that experience with you or it wants you to share that experience with it whatever way you put it every creature now scientists are slowly waking up animals have languages though they may be limited and they have dreams and they have discrimination and they also go into deep sleep and they have also filmed how a dolphin sleeps in a big tank it is always have to keep one eye open for sensing dangers like your security camera so one eye is open the other eye is completely asleep and that is how it gets rest so slowly it goes down the moment its fin touches the bottom of the tank immediately it comes out away simultaneously the other eye opens and this eye which has been keeping a watch it is shut down and it rises to the surface and again slowly it goes and goes down and many many hours it goes on doing like this and what further discoveries the scientists are going to discover in future God alone knows and the more science is discovering the more we feel astounded and we get more knowledge what is that knowledge after all we are not that different from other creatures they may be limited we may be a little less limited but both of us are under this Mahamaya Brahma Chakra and everything is evolving at one time we were also like that and that brings in fellow feeling sympathy and less cruelty and more moral life more tendency to share everything with everything else this beautiful idea that how that one Turiya Atma which is as I said sometimes it is defined as a fourth state it is not a state at all it is the one which when associated it experiences Stola Sokshma Karana Jagrat Swapna Sri Shubti but there are moments when it is not and at that time it knows Aham Brahmasmi how this happens and similar ideas we will discuss in our next class Om Jananem Sharadam Devem Ramakrishnam Jagat Gurum Pada Padmetayo Saritva Pranamami Mohor Moho May Ramakrishna Holy Mother and Swami Vivekananda bless us all with Bhakti Jai Ramakrishna