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Taittiriya Upanishad Lecture 11 on 31 July 2024

2024-08-29T09:31:19Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
We are studying the ''Taittiriya Upanishad''. The first section starts with

ॐ शीक्षां व्याख्यास्यामः । वर्णः स्वरः । मात्रा बलम् । साम सन्तानः । इत्युक्तः शीक्षाध्यायः ॥

oṃ śīkṣāṃ vyākhyāsyāmaḥ | varṇaḥ svaraḥ | mātrā balam | sāma santānaḥ | ityuktaḥ śīkṣādhyāyaḥ ||

''Om''! We shall treat of the phonetics: sound, rhythm, quantity, strength, modulation, union. Thus has been declared the lesson on phonetics.

The first word is "''Siksha''," and therefore this section is called "''Siksha Valli.''" The first letter "C" is a ''Vedic'' mistake; it should be short. Instead of "C," it should be "C." ''Siksha Valli''. "Valli" means a section or chapter. The ''Taittiriya,'' as we have seen, has three chapters, and all three chapters start with a particular word, which gives the chapters their names. The first chapter starts with "''Siksha Yakhya Siyamaha''," and hence it is called "''Siksha Valli''." The second chapter starts with "''Brahma Vidha Apnavati Param''," and is thus named "''Brahma Valli.''" The third chapter begins with "''Bhrigur Vai Varunohu Varunah''," so it is called "''Bhrigu Valli''." The first chapter focuses on proper pronunciation, and Shankaracharya has written a beautiful commentary on it.

Shankaracharya had four disciples, one of whom was particularly brilliant. This disciple is said to have written a ''Vartika''. Some of the terms we use, such as ''Tika'', refer to brief comments or notes. For instance, Anandagiri wrote ''Tikas'' on most of Shankaracharya's ''Bhashyams''. A ''Tika'' is a brief note explaining certain words or concepts in Shankaracharya's commentaries that might not be immediately clear. Anandagiri is one of the ''Sannyasa'' names; his name was Ananda. Just as "Tota" plus "Puri" becomes "Totapuri," "Ananda" plus "Giri" becomes "Anandagiri." He wrote ''Tikas'' on most, if not all, of the ''Upanishad''s. A ''Tika'' is concise, indicating that the commentator has accepted Shankaracharya's interpretations and finds them clear. However, for laypeople like us, these brief notes may not be sufficient for understanding complex concepts.

For example, ''Nyaya'' philosophy proposes several types of ''Abhava'' (absence or non-existence), including ''Prak Abhava'', ''Pradhvamsa Abhava'', and ''Anyonyabhava'', among others. An ordinary person might struggle to understand these concepts. Shankaracharya himself highlighted the need for more elaborate explanations, which is what ''Bhashyam'' provides.

A ''Bhashyam'', unlike a ''Tika'', is a more comprehensive commentary consisting of three parts. The first part addresses the fact that language evolves over time, and many words become antiquated, making their meanings unclear to later generations—similar to how understanding a pure Telugu book might be challenging even for a native speaker today. The commentator must provide a clear explanation of each word, adhering to the order in which the ''Upanishad'' presents them. The second part involves explaining the sentence structure and the meaning conveyed by the combination of words. Finally, the commentator must make the text understandable to laypeople, including both ''Sannyasins'' and householders, as all of us are essentially laypeople when it comes to the ''Upanishads''.

The commentator will often explain how certain passages should be understood, sometimes in great detail. This is the second part of the commentary. What is the first part? It involves correctly explaining certain words. The second part is about properly interpreting what the ''Rishi,'' or the person from whom the ''Upanishad'' originates, is conveying. The third part, though somewhat irrelevant to us, still offers valuable insights. It often involves establishing the commentator's own philosophy while refuting opposing philosophies. For example, every ''Advaitin'' seeks to counter ''Dvaita,'' ''Visishtadvaita'', as well as the other five schools of Indian philosophy like ''Mimamsa, Nyaya, Vaisheshika, Yoga,'' and ''Sankhya''. This comprehensive type of commentary is known as ''Bhashyam''.

There is also something called ''Vartikam'', which is quite remarkable. In many cases, a disciple of the original commentator, like Shankaracharya's disciple Sureshwaracharya, will write a very elaborate commentary. If the disciple feels that the Guru’s interpretation needs refinement, or if something was left unsaid or not adequately explained, the disciple addresses these issues in this extended type of commentary called ''Vartikam''.

There is a beautiful Sanskrit definition of ''Vartikam''. Sureshwaracharya, who wrote the ''Taittiriya Vartikam'' on the ''Taittiriya Upanishad'' and another on the ''Brihadaranyaka Upanishad'', offers a humble explanation. He states that he is not inventing this definition himself but rather conveying how others have defined it. He then expresses it in his own words. The definition includes three key elements:

# '''Ukta''': This refers to what the ''Bhashyakara'' (commentator) has already mentioned, but which may not fully convey the complete meaning. The ''Vartikam'' elaborates on such points for further clarity.
# '''Anukta''': This refers to what the ''Bhashyakara'' might have deliberately or inadvertently left unsaid. The ''Vartikam'' fills in these gaps to make the Upanishad’s meaning clearer.
# '''Durukta''': This refers to something that was said but not expressed properly. Here, the ''Vartikam'' corrects or refines the explanation, even if it means suggesting that the Guru’s interpretation could benefit from some enhancement. This correction is made without losing respect for the Guru.

When a commentary possesses these three qualities, it is called a ''Vartikam''. Considering that ''Bhashyam'' itself is extensive, ''Vartikam'' often runs into thousands of shlokas. Fortunately, by the grace of Sri Ramakrishna and the Holy Mother, we can understand it properly.

The first chapter of the ''Taittiriya Upanishad'', called ''Siksha Valli'', contains certain foundational elements. As I mentioned earlier, it is the foundation of any culture—both physical and spiritual. It emphasizes the refinement of language and words, as well as the importance of correct pronunciation. This science of pronunciation is the very foundation of any cultured person, not to mention a cultured society.

If you've noticed, in earlier times—more than 100 years ago—classical literature was taught with numerous examples from earlier writers to illustrate how language should be refined. This is why the term ''Samskruta'' is used, meaning "well-refined." A person's refinement is often reflected in the refinement of their language. Nowadays, language is also used in psychiatric treatments, examining how a person pronounces words and what type of words they use.

For example, we must observe the type of words we use and how we pronounce them. Certain words are forbidden in cultured society because words are not just expressions of our thoughts but can also influence our thoughts. Whether in Western or Indian culture, much importance is given by societal leaders to avoiding certain words because they can lead to negative thoughts. For instance, using a bad word can indeed bring about bad thoughts, though if one doesn't harbour bad thoughts, the word itself has no power.

Take, for example, a baby. If a parent loudly shouts, "You rascal!" the baby just smiles. Sri Ramakrishna gives a profound example to illustrate this: A man was being shaved by a barber, and when the barber carelessly nicked his face, the man exclaimed, "Damn!" The barber, offended, put down his razor and demanded an explanation. "What do you mean by 'damn'? Did you abuse me?" The man tried to explain, but the barber was not satisfied. He retorted, "If 'damn' means something good, then damn me, damn my father, damn my grandfather. But if it means something bad, then damn you, damn your father, damn your grandfather, and let your entire 14 generations be damned!" Sri Ramakrishna’s point is that words can be easily misunderstood.

Our ''Vedas'' go even further, stating that if a single syllable is mispronounced, the result could be completely opposite to what was intended. This highlights the importance of language as the foundation of a culture—not just in the meanings of words or the construction of sentences, but also in the way we express them.

Poetry, for example, is the beautiful articulation of certain experiences and sentiments, providing a refined type of enjoyment. Whether in prose or poetry, if these sentiments are expressed musically, they bring even more joy. This reflects the type of people we are. When a large number of people in a society—a collection of individuals, even as small as a group of 10-15 people or 4-5 families—follow the refined footsteps of their ancestors, they form a cultured community. Much of our behaviour is an imitation of what we observe in our parents and grandparents.

However, things have changed. Today, even an old man is referred to as a "senior citizen." But what is this individual trying to escape from? If someone calls him an "old person," he may think, "Am I really old?" This term implies rejection by younger people—"You're old, you don't deserve our company." It also reminds him of the inevitability of aging and the ailments that often accompany it. Even if a person is not sick, the very idea of old age can make them feel discarded, unable to do what they once could, and, most importantly, unable to enjoy life as they used to. Society might avoid them, albeit respectfully, by calling them a "senior citizen." But what’s wrong with calling an old person "old"? Why not just say, "You're an old fogey"?

Suppose someone calls a woman "old." This implies that she is no longer beautiful, as many people measure themselves in terms of their physical appearance. If someone feels they are not beautiful, they might think they are not attractive, and therefore, people will not pay attention to them—even if this woman has grandchildren. This shows how much is involved in the frank usage of words. We often reject these implications, but in doing so, we are deluding ourselves.

It’s important to remember a simple truth: every spiritual person thoroughly knows both the inside and outside of their own mind. A person who is unconscious of their own thoughts cannot truly be considered spiritual. A spiritual person is fully aware of their character, which includes a comprehensive understanding of their negative qualities, which are unspiritual. Awareness is the first step, much like a doctor who cannot help a patient regain health without first diagnosing the issue. The initial step in treatment is to test, examine, and diagnose. Proper diagnosis is the foundation of effective treatment, though the outcome—whether the cure is quick, slow, or not possible at all—depends on our past karma (''Purva Janma Karma'') according to Hindu beliefs.

The formation and pronunciation of letters, their arrangement in a particular sequence to form words, and the skillful organization of these words are crucial, much like how a garland maker arranges flowers. If two people make garlands using the same flowers, the difference in their skill can result in very different outcomes. The skill of the garland maker depends not just on the flowers but on their intellect (''buddhi'') and craftsmanship. This is the difference between ordinary people and those who are poets or great writers.

Modern culture often encourages the use of any words, in any way, even those that provoke negative qualities, or ''asuri sampath'' (demonic qualities). Many societies are influenced by this trend. I’m highlighting this to connect it to the importance of studying the ''Taittiriya Upanishad'', as it is the only Upanishad that, to my knowledge, focuses on laying the foundation for one's future life by recognizing the significance of letters, their relationships, pronunciation, and arrangement. It also covers how to manage vowel conjunctions and how to properly split them. These details are crucial because our ultimate goal is happiness.

To be happy, first and foremost, we must be alive. Happiness is not a concept that applies to the dead. Only a living person can experience happiness. This is referred to as ''Sat'' (existence). Additionally, a person must be conscious to experience happiness. There’s no difference between a person who is deeply asleep and a person who is dead, as both are unaware. For example, if you provide a delicious dish like ''rasagulla'' to someone who is unconscious, they won’t experience any joy because they are unaware of what they are eating. Awareness, or ''Chit'', combined with existence, leads to happiness, or ''Ananda''. These three—''Sat, Chit, Ananda''—are inseparable and define pure existence, pure knowledge, and pure bliss. This is also defined as ''Satyam, Jnanam, Anantam Brahma'', which is the closest definition of ''Brahman.''

In essence, the happiness of a person is deeply connected to their culture and the refinement of their character.

Culture is deeply rooted in the cultivation of how we speak, and speech, as we know, is a reflection of our thinking. The relationship between thinking and speaking is bidirectional: our thoughts generate words, and the words we use can influence and shape our thinking.

For instance, consider an old man. What’s wrong with saying, “I am more than 60”? Every person who is over 60 should be proud to accept that they are older. Only by accepting this reality can spiritual practice and progress genuinely begin. If one refuses to acknowledge their age, they might continue to think, "I’m still young; I have plenty of time for spiritual discipline," or even focus on extracting as much pleasure as possible from worldly objects. The very concept of youth has often been misunderstood, as youth should be a time for righteous living, a concept beautifully articulated in the 11th section of the ''Shikshavalli'' in the ''Taittiriya Upanishad''.

The ''Shikshavalli'' is not just a blueprint for Hindus but for all of humanity—past, present, and future. It addresses fundamental aspects of human life, laying the foundation for spiritual progress. That’s why I’m taking the time to delve deeply into these topics. This first chapter of the ''Taittiriya Upanishad'' focuses on how we can become suitable instruments for spiritual progress, and understanding the meaning of words is essential to grasp the teachings of the Upanishad.

Even when considering something like the Gospel of Sri Ramakrishna, many people struggle to comprehend what Sri Ramakrishna is really conveying. Here’s a simple example: once, a devotee of Sri Ramakrishna came to him with a physical weakness in a particular body part. Sri Ramakrishna pointed out that this weakness would hinder the devotee's spiritual progress. The devotee, feeling both depressed and angry, left Sri Ramakrishna with a determination to prove him wrong. He began rigorous physical training to strengthen the weak body part. After months or perhaps years of effort, the devotee returned to Sri Ramakrishna to demonstrate his newfound strength. Sri Ramakrishna, with a smile, acknowledged that now the devotee was ready to progress spiritually.

What was Sri Ramakrishna’s intention? He was illustrating how physical pain or weakness can naturally lead to intense concentration. When we have a toothache, for example, our entire focus is involuntarily drawn to the pain. This concentration doesn’t require external effort—it’s automatic. Similarly, in spiritual practice, no matter what actions a person is engaged in, a part of their mind should always be focused on God. This type of continuous focus is what Sri Ramakrishna emphasized.

Another example involves how we treat people with disabilities. If someone is blind, deaf, or lame, society often does not accept them as "normal." While we might speak politely, there is an underlying awareness that this person has a deficiency. The person themselves is also acutely aware of their condition. Sri Ramakrishna specifically advised against directly referring to a person’s disability in a way that highlights their deficiency. For example, instead of bluntly asking a lame person, "What made you so lame?" one might say, "Uncle, it seems your leg is a bit problematic—how did this happen?" This approach is more respectful and avoids making the person feel self-conscious about their condition.

Criticism, even when subtle, can hurt deeply because it reinforces our awareness of our defects. No one wants to hear their shortcomings highlighted, especially in a harsh or insensitive manner. Understanding this, and cultivating speech that is thoughtful and considerate, is essential for spiritual and cultural growth.

So, proper usage of words can bind, can bring friends, can bring love, can help us move forward. But words used harshly are with even feeling and here we are not talking about. Maybe we don't mean it, but if we use certain words, people will get very, very angry, upset and friendships become enemies, friends become enemies, etc.

So, in this first chapter, the very foundation, how many letters are there and when they come out, you know they come out from our lung power and what is there in the lung? Air. And when this air is expelled by the power of the muscles and slowly it starts coming out through the sound box, beginning with the Kantha and then ending with the lips. Some letters do not require the, what is called opening of the or closing of the lips, but some letters can never be uttered. For example, try to keep your lips open and utter the most important word ''Om''. You will never be able to do it. So, when the sound air is coming out to form certain words, letters, where are they touching? Are they touching the throat? Are they touching the middle of the throat? Are they touching the end that is with the lips, etc. Before it escapes into what is called understandable sounds, where are they touching?

How our ''Rishis'' greatly observed these things. That is why they have formulated something called a separate scripture that is called ''Siksha Shastra'' and how to utter these things in the proper way and how much emphasis has given.

In my last class I gave you, when we meet somebody after a long time, we enquire about the health and then we say, how are you? That is there is a way of saying. You don't shout, how are you? Like that. It's a way, particular way and loving way like a mother talking with the baby. You don't talk with the baby. In the same way, you talk with the servant. Same way, you talk with a neighbour, etc. It all depends upon the relationship and the entire branch of science called ''Siksha. Siksha'' means what? Training to recognise where this air is touching our sound box and only when it touches in the proper place, the air assumes an understandable sound and how beautifully these people observed and that is what we are going to see in the very first, what is called, in the second ''Anuvaka, Siksham, Yakhya, Syamaha,'' etc. Now before going further into this, if anybody wants to progress in spiritual life, ''Karma Yoga'' is necessary. ''Upasana Yoga'' is also necessary. I have to translate this ''Karma Yoga'' and ''Upasana Yoga'' in the context of even secular sciences. For example, a student, especially a PhD student, he has to do two things. First of all, he should be very familiar with the jargon, what we call ''Parito Shikha, Shabdas'' or technical jargon. Otherwise, it will be impossible.

When someone wants to become a mathematician or a mathematics teacher, understanding the basics is crucial before one can grasp more advanced concepts. Just as in mathematics, where you start with simple operations like addition and subtraction before moving on to more complex ideas like exponents or algebraic symbols, the same principle applies in spiritual or linguistic studies. Advanced mathematical notations can appear garbled or incomprehensible to a beginner, much like how the intricacies of ''Vedic'' chanting can seem confusing to someone who hasn't yet mastered the foundational elements.

This analogy leads into the explanation of the ''Taittiriya Upanishad'', particularly the second section or ''Anuvaka'' of the first chapter (''Siksha Dhyaya''). The focus here is on the precision of pronunciation, which is fundamental in ''Vedic'' chanting. Just as a mathematician must understand the significance of every symbol and operation, a student of the ''Vedas'' must understand how to correctly pronounce each syllable, noting the pitch, tone, and duration.

The ''Taittiriya Upanishad'' is known for its particular structure, which makes it conducive to chanting. The way the sounds are articulated is governed by specific rules that dictate the intonation and modulation of voice. These include:

# '''Anudatta''' (unraised or lower tone): Marked by an underline beneath the letter, indicating that the pitch should be kept low.
# '''Udatta''' (raised tone): Indicated by a vertical line above the letter, meaning the pitch should be raised.
# '''Swarita''' (middle tone): When there is no marking, the pitch is kept at a neutral or mid-level.

Sometimes, there may be two vertical lines, which indicate that the syllable should be extended or repeated. This precise system of modulation ensures that the ''Vedic'' mantras are chanted in the exact manner prescribed by tradition, which is believed to preserve the potency of the sounds.

You also mentioned the analogy with a harmonium, which is an excellent way to visualize how these different tones work. Just as in music, where the same note can be played in different octaves (higher or lower), the chanting of ''Vedic'' mantras involves careful control of voice modulation to convey the correct meaning and maintain the vibrational integrity of the sound.

Understanding and practicing these elements in chanting are vital for spiritual progress, as they help in achieving the correct resonance and spiritual impact of the chants. Just like in mathematics, where clarity and precision in understanding concepts lead to solving complex problems, precision in chanting leads to a deeper connection with the spiritual essence of the texts. This is why in the second ''Anuvaka'' of the ''Siksha Dhyaya'', there is such a detailed focus on the technical aspects of pronunciation. It lays the groundwork for a disciplined and effective spiritual practice.

Sriksham Vyakhyasya Maha Varnasvaraha Matra Balam Sama Santanaha Ityukta Sriksha Dhyayaha Iti Dvitiyo Anuvakaha

Now let us talk about the significance of ''Om'' in spiritual practice and draws a parallel between rigorous training in secular sports and the disciplined approach needed for spiritual progress.

=== '''1. Significance of ''Om'':''' ===

* ''Om'' as ''Mangala Sujaka:'' ''Om'' is considered the most auspicious sound or mantra in many spiritual traditions. It is believed to be a source of divine energy and spiritual significance. The idea is that even if one mispronounces something, the presence and intention behind ''Om'' can rectify and harmonize the spiritual practice.

=== '''2. Science of Pronunciation (''Siksha''):''' ===

* Six Aspects:
*# Sound: The basic quality of the sound produced.
*# Pitch: The intonation or musical quality of the sound.
*# Quantity: The duration for which a sound or syllable is held.
*# Force: The strength or emphasis placed on a particular sound.
*# Modulation: Variations in pitch or tone throughout the pronunciation.
*# Combination: How sounds are blended or combined in speech.

Understanding and mastering these aspects of pronunciation are essential for correct chanting and recitation in spiritual practices. This ensures that the vibrations and intentions behind the sounds are conveyed accurately.

=== '''3. Preparation and Discipline:''' ===

* Comparison to Wrestling:
** Training: Just as wrestlers must undergo rigorous physical and mental training, spiritual aspirants need similar preparation. Wrestlers train to react instinctively, maintain physical strength, and adhere to strict disciplines.
** Muhammad Ali Example: he wrote a book, I am the greatest and in that astonishing facts have been outlined. If there is a major wrestling competition, then this trainer, the teacher, they also have their ''Gurus.'' They, what is called, train these people for two months. They should not have any relationship with any opposite sex and their diet is strictly controlled. Why? Only then they will develop. Something called intuition, this fellow is going to, he just moved his left hand, he is going to punch me in such and such a place. I was astonished when I read it many years back. Now, what we need to understand is such a secular sport as the wrestling requires so much of training including the diet, the exercise and this, how this person had to observe continence, etc., etc. Just imagine if a person has to progress in spiritual life, what he needs to do is a marvellous subject. We will talk about in our next class.

[[Category:Taittiriya Upanishad]]

Taittiriya Upanishad Lecture 10 on 24 July 2024

2024-08-21T14:14:10Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
We are studying the ''Taittiriya Upanishad''. In our last class, we covered the beautiful meaning of the peace chant called ''Shanti Patha''. As I mentioned earlier, the ''Taittiriya Upanishad'' has two peace chants. The first one is what we have just chanted, "''Shanno Mitraha''." With a slight variation, this chant appears again at the end of the first chapter in the 12th section, the 12th ''Anuvaka'', as if the student is thanking the Lord: "O Lord, You have heard my prayers and granted them. I have been successful in what I sought, which is to realize You, and therefore, I offer my thanks to You." The slight variation reflects the belief that the Lord has granted our prayers. In the first ''Anuvaka'', I begged You to favour me with the removal of obstructions, etc.

Every peace chant should serve four purposes. What is the first purpose? The removal of all obstacles, seen or unseen. Second, the fitness of instruments, meaning that my body, mind, outside world, and the grace of the Gods are all in alignment. Third, the right conditions for the transmission and reception of knowledge. Fourth, a prayer for the realization of ''Brahman'', which can only happen by the grace of God, as Sri Ramakrishna has said.

I also mentioned that before starting the ''Upanishad'', I would give you a brief introduction. Although I have already done so, let us remind ourselves. Every ''Upanishad'' practically belongs to one of the ''Vedas''. As we know, there are four Vedas: ''Rig Veda, Yajur Veda, Sama Veda'', and ''Atharvana Veda'' or ''Atharva Veda.'' The third ''Veda'', called ''Sama Veda'', is not really an independent ''Veda.'' Most of its ''mantras'' are in a particular format that allows them to be easily chanted. They have been selected, separated, and composed in a singable format, which is what we call ''Sama Veda''.

Four ''Upanishads'' belong to the second ''Veda, Yajur Veda.'' Initially, the ''Yajur Veda'' was one, but it later became two. I will shortly explain how this happened, resulting in the Black ''Yajur Veda (Krishna Yajur Veda'') and the White ''Yajur Veda (Shukla Yajur Veda'').

If we recall, both the ''Katha Upanishad'' and the ''Taittiriya Upanishad'' belong to the ''Krishna Yajur Veda,'' while the ''Isavasya Upanishad'' and ''Brihadaranyaka Upanishad'' belong to the ''Shukla Yajur Veda''. It's helpful to remember that in the White ''Yajur Veda,'' the author is only Yajnavalkya. The ''Isavasya Upanishad'' contains only 18 ''mantras'', whereas the ''Brihadaranyaka Upanishad'' is vast, with nearly six large chapters. It is the biggest of all ''Upanishads'', which is why the name "''Brihad"'' means "very big." "''Aranyaka"'' typically refers to teachings meant for those who want to become monks. The ''Brihadaranyaka Upanishad'' requires tremendous perceptivity, perseverance, hard work, and extreme caution to avoid misunderstandings.

The present ''Upanishad'' we are studying, the ''Taittiriya'', occurs at the end of the ''Taittiriya Aranyaka.''

Remember, every ''Veda'' is divided into four parts. The first is ''Mantra'' or ''Samhita. "Samhita"'' means a collection of ''mantras''. The second part is ''Brahmana. Brahmana'' has nothing to do with ''Brahmins;'' rather, it refers to a text that explains, in detail, how the rituals, using the ''mantras'' found in the first section of every ''Veda'', are to be performed with particular rituals, ''Upasanas'', etc. It is an elaborate explanation, and this part of the ''Veda'' is called ''Brahmana''.

For those who wish to go deeper and progress spiritually, the third part is ''Aranyaka. "Aranya"'' means forest, which implies a solitary place. Solitary has two meanings here. The first meaning is a place with the least amount of disturbances. Sri Ramakrishna also used to say, "''Nirjanastha''"—now and then, one should go into solitude. Solitude, in this context, means a place where there is minimal physical disturbance. The second meaning of solitude is the realization that "I am not the body; I am not the mind; I am pure consciousness." In this state, one recognizes that there is no difference between oneself and ''Brahman''. So, that solitariness is the second meaning. We must physically go to places with minimal disturbances and practice hard ''Tapasya'' (austerity). Then, slowly, we will progress and realize that multiplicity is false and unity—only one without a second—is the truth. ''Advaita'' (non-duality) alone is the truth. ''Brahman'' is "''Ekameva Adityam"'' (One without a second). This is the real meaning of ''Aranya''.

When these individuals, sitting at the feet of a qualified ''Guru'', acquire these qualifications through prayer, peace chants, etc., and when they are ready, the ''Guru'' will teach them through one of the four ''Mahavakyas'' (great sayings). This is how they slowly merge with ''Brahman.'' So, ''Aranyaka'' is the third part of every ''Veda.''

What is the fourth part? ''Upanishad''. The ''Taittiriya Upanishad'' occurs at the end of the ''Taittiriya Aranyaka.'' This is a very logical division. The ''Taittiriya Aranyaka'' consists of ten chapters, of which the last four—chapters seven, eight, nine, and ten—are more like ''Upanishads''. The earlier six chapters deal more with rituals, etc. The tenth chapter, which is highly chantable, is known by the name ''Maha Narayana, Narayaniyam,'' etc. It is also considered a great ''Upanishad''. We find all the ''Viraja Homa mantras'', which are used when one accepts ''Sanyasa Ashram,'' etc. While there are also some ''Upasanas'' in this chapter, it is highly philosophical and contains many contemplations.

Why do we separate this last, tenth chapter? Because the seventh, eighth, and ninth chapters of the ''Taittiriya Aranyaka'' have been commented upon by Shankaracharya. The seventh is called ''Sikshavalli,'' the eighth is called ''Anandavalli'' or ''Brahmanandavalli,'' and the ninth is called ''Bhriguvalli.'' These names come from the beginnings of each section: "''Siksham Vyakhyasya Maha''" for ''Sikshavalli, "Brahma Veda Apnoti Param''" for ''Brahmavalli'' or ''Anandavalli, or Brahmanandavalli.'' And "''Bhrigu Vy Varunihi"'' for ''Bhriguvalli.'' These three sections combined are known as the ''Taittiriya Upanishad'', and Shankaracharya has written a marvellous commentary on them, which we will explore in due course.

The first six chapters of the ''Taittiriya Aranyaka'' deal with rituals as well as contemplations. They contain certain ''mantras'' known as ''Surya Namaskara Mantras'', which are still chanted today. These ''Surya Namaskara Mantras'' are also called ''Aruna Prashnaha''. These ''Aruna Prashnaha'' or ''Surya Namaskara Mantras'' occur as the first chapter of the ''Taittiriya Aranyaka.'' However, we are focusing on the last four chapters—7th, 8th, 9th, and 10th. As I mentioned earlier, the tenth chapter is called the ''Mahanarayana Upanishad'', which is also considered an ''Upanishad.''

Since Shankara did not write a commentary on the ''Mahanarayana'', this ''Taittiriya Upanishad'' doesn't include the 10th chapter. Among these, as we know, there are ten major ''Upanishads.'' "Major" means those ''Upanishads'' upon which Shankaracharya has written beautiful commentaries; such ''Upanishads'' alone are called major ''Upanishads.'' Otherwise, even the smallest ''Upanishads—''of which there are more than 200—hold significance. Many people have published collections of 108 or 112 ''Upanishads'', and if you search the internet, you can find them. Additionally, there are many unnamed ''Upanishads'', like the ''Allah Upanishad'', which was likely written by a Muslim person. We have no problem with that, as ''Allah'' is none other than ''Brahman''.

Among these ''Upanishads, Isavasy''a and ''Taittiriya'' have a very special nature. What is that nature? They are used for chanting on many occasions. Of these two, ''Taittiriya'' has become extraordinarily popular because it has been set to particular ''swaras. T''hat is the simple background of this ''Taittiriya Upanishad.''

Now, why did this ''Upanishad'' get the name ''Taittiriya? "Taittiri"'' also refers to certain small birds, like partridges. The ''Upanishads'' associated with these partridge birds are called ''Taittiriya''. There are two reasons for this name. One reason is that there was a great soul, a ''Rishi''. Remember, every ''Upanishad'' is the experience of a great ''Mahatma''—a great saint who has realized his oneness with ''Brahman''. There is no ''Upanishad'' where oneness with ''Brahman'' is absent. Otherwise, they are simply ''Bhaktas'', etc., until realization through the ''Mahavakya: Tattvamasi, Aham Brahmasmi, Sarvam Khalvidam Brahma, Prajnanam Brahma'', and ''Ayam Atma Brahma. "Ayam Atma Brahma"'' is found in the ''Mandukya Upanishad,'' in the very second ''mantra''.

This ''Rishi'' was a great realized soul. Not every ''Rishi'' is a realized soul, but there are a few who are. So why are those who are not realized souls also called ''Rishis?'' Because they discovered, according to Hindu tradition, some great truth. Even great mathematical teachers like Aryabhatta, who discovered mathematical formulas, were called ''Rishis.'' There are other ''Rishis'' who discovered the science of health and medicine. In fact, anyone who discovers some extraordinary science could be called a ''Rishi.'' If Einstein had lived in those times, he would have been called a ''Rishi''. Beethoven and Shakespeare would also have been called ''Rishis'' because their works convey profound truths.

Anything written by a great person contains great truth. Someone might become famous temporarily, but only those whose works convey lasting truth are called great.

This ''Taittiriya Rishi'' was a ''Rishi'' known as ''Taittiriya,'' but why he was called ''Taittiriya,'' we do not know. Some ''Acharyas'' guess that perhaps he controlled his food intake, eating like a small bird. Even though he might have been a large, hefty person, he might have eaten very little, like a bird. But his experience with ''Brahman'' has been expressed in this beautiful form, and that is why this ''Upanishad'' is called the ''Taittiriya Upanishad''. There is also a second reason.

There was a great ''Rishi'' named Vaishampayana, who had many students, all of whom were remarkable individuals. Among them, one of the greatest was the famous Yajnavalkya, whom we encounter in the ''Brihadaranyaka Upanishad.'' By the way, both the ''Krishna Yajurveda'' and the ''Shukla Yajurveda'' contain the ''Brihadaranyaka Upanishad''—one belonging to the black ''Yajurveda'' and the other to the white ''Yajurveda.''

On one occasion, Vaishampayana felt that he had committed a grave mistake and needed to atone for it. However, he was not in a position to undertake the atonement himself, so he asked his disciples, "Would you kindly undertake this difficult atonement on my behalf? I am too old." Naturally, the disciples agreed. Among them was the exceptionally intelligent Yajnavalkya. Perhaps a bit of pride had entered his heart, for he said to his ''Guru,'' "Sir, you don't need to ask the others; I alone can do this atonement for you."

The teacher was annoyed by this, and he commanded Yajnavalkya, "Whatever I have taught you, give it back to me." This was indeed a strange request. Just as it is impossible to bring up food once it has been eaten—though there are methods to do so, they are not desirable—how could one forget the knowledge imparted by a teacher? What way was there to return it?

It is said, in a metaphorical or allegorical sense, that Yajnavalkya "vomited" all the knowledge he had received from Vaishampayana. The other disciples then immediately assumed the forms of small birds called partridges.

And then they swallowed whatever Yajnavalkya had "vomited." That is the story. However, physically accepting this kind of meaning is not practical. Even today, in many places, if a teacher is sick or otherwise unable to teach, but the class must continue, the teacher may ask one of the brightest students, whom the teacher believes has understood the material well, to take the class on their behalf. This is a sign of confidence in the student.

This symbolic meaning can be understood as follows: A teacher, being too old and perhaps tired of repeating the same teachings, might ask the brightest pupil, Yajnavalkya, who had grasped the teachings properly, to take over the instruction. This means Yajnavalkya had "digested" the teachings and was now responsible for passing them on.

There is also another implied meaning here. Sometimes, a teacher may possess great knowledge but may not have the ability to convey it effectively. Conversely, a student might understand the teacher’s message perfectly and be able to express the same truths in a more accessible way. For example, many people have translated the highest ''Upanishadic t''ruths, but Swami Vivekananda expressed them in a way that even a school child could understand. Swami Vivekananda often said he spoke nothing but the ''Upanishads,'' emphasizing the ideas of fearlessness and the ''Atma''. His eloquence made complex spiritual ideas more accessible.

As we grow spiritually, our capacity to understand spiritual truths also grows. This is true across all religions and mystic teachings. As Sri Ramakrishna humorously noted, "All jackals howl exactly the same way."

So, symbolically, the story suggests that Yajnavalkya was very bright and had "digested" the teachings. He then became a surrogate teacher and conveyed the teachings in a way that the other disciples could easily understand. For reasons unknown, he was unable to use the knowledge he received from his guru, his teacher. So what did he do? He undertook rigorous austerity, praying to ''Surya Deva. Surya Deva'' was very pleased with Yajnavalkya's ''tapasya'' and revealed to him what we now call the White ''Yajur Veda''.

When comparing the Brihadaranyaka Upanishad, which belongs to either the ''Krishna Yajur Veda'' or the ''Shukla Yajur Veda'', there is not much difference—just a few words here and there. Essentially, it is the same knowledge, as true knowledge cannot vary significantly.

The key lesson is that one should not be proud. The more one learns, the humbler one should become. That is the essence of the teaching.

Additionally, if one lacks a teacher but is eager to learn, one can still gain knowledge through direct devotion. For example, Ekalavya learned by crafting an image of Dronacharya, and God Himself, through intuition, guided him. Similar stories, such as Satyakama Jabala in the ''Upanishads'', support this idea.

The essence of this story is that divine knowledge comes from God or the embodiment of ''Chit (''consciousness). Every type of knowledge, whether spiritual or secular, is rooted in the divine. In Hinduism, this divine embodiment is often represented as Saraswati. This mythological story thus conveys these spiritual and educational principles.

As mentioned earlier, the ''Mahanarayana Upanishad'', specifically the 10th chapter of the ''Vaithariya Ananyakam,'' is primarily chanted during welcoming ceremonies. In South India, where the Shankaracharya ''Mathas'' are located and are predominantly ''Brahmin'' institutions, ''non-Brahmins'' are not given ''Sanyasa''. These ''Mathas'' provide extraordinary scholarship and training from the ''Guru,'' even in his absence. Many great Pandits are still present in South India today. When these ''Sanyasins'' enter any ''Pidwat Sabha'' (a meeting for discussions), during significant rituals, or into temples, they are received with the greatest honour.

The reception involves a ritual known as ''Poornakumbha.'' This includes a large pot filled with water, adorned with a coconut, marked with red powder, and decorated with flowers and leaves, symbolizing auspiciousness. The priests carry this pot while chanting specific ''mantras'' to welcome the ''Sanyasins''. One such ''mantra'' is:

''“Na Karmana Na Prajaya Dhanena Vedanta Vignana Sunischit Artha Dharam Vipapam Parameshma Bhutam Yo Vedadau Swaraha Proktaha''.”

This ''mantra'' signifies that the realization of ''Brahman'' cannot be achieved through ''karma'' (rituals), progeny, or wealth. It can only be attained through the complete renunciation of worldly ties. The ''mantra'' further asserts that these individuals, who possess the essence of every ''Veda'' and ''Upanishad'' and have eradicated all sinful tendencies and their root causes (''Samskaras)'', have become one with ''Parameshwara,'' or ''Eshwara''. Every ''Veda'' begins with ''Omkara'', and these ''mantras'' are found in the ''Mahanarayana Upanishad.''

Now, we are transitioning to the ''Taittiriya Upanishad''. As mentioned earlier, the first chapter begins with ''Shanti Mantras''. The first chapter, known as the ''Siksha Dhyaya'', has twelve sections. The first and the twelfth sections consist of peace chants, while the sections from the second to the eleventh focus on various aspects of training, particularly on pronunciation.

The term "''Siksha''," although often used as "''Siksha''," is correctly pronounced as "''Siksha''," which means training. This training includes teaching a ''Brahmachari (''student) how to pronounce the ''Vedic'' texts correctly. In classical literature, proper pronunciation is emphasized, and this is especially crucial for the ''Vedas'', where pronunciation follows specific rules.

The second section of the ''Taittiriya Upanishad,'' known as the ''Tarif,'' deals with the proper chanting of the Vedas and outlines six conditions that must be fulfilled for correct pronunciation. We will discuss these conditions shortly.

The first chapter is largely instructional, focusing on pronunciation and the proper handling of various linguistic occurrences such as ''Sandhi'' (the combination of letters) and ''Samasa (''compound formation). For example, when combining words, such as “''Rama Agachati''” (Rama comes), pronunciation rules dictate how syllables merge. For instance, “''Rama Atra''” combines “''Ra Ma”'' and “''Atra'',” where the vowels and consonants merge according to specific rules. Similarly, “''Rama Agachati”'' demonstrates how vowels and consonants should be pronounced in sequence.

These principles of ''Sandhi'' and ''Samasa'' are essential for correct ''Vedic'' chanting. While the intricacies of Sanskrit grammar can be complex, understanding these basics is crucial for proper pronunciation and chanting of the ''Vedas.''

What is important is that it is a rule and a tradition that one must observe six rules or fulfill six conditions. Only then will the very pronunciation, chanting, or utterance yield tremendous results. This is the essence of the ''Veda''. From the ancient ''Vedas'', they are called ''Shruti.'' ''Shruti'' means that you cannot simply chant it from writings. Of course, writing came much later. It must be heard and repeated exactly as the teacher utters it, without shortening or altering it. One must memorize it, which is why even today, the way our ancestors chanted is preserved. To instill a fear of hell into the learners, they also tell a story, which I will discuss a bit later.

So, the first chapter focuses on pronunciation, which is the essence of it. The second chapter addresses how to elevate our minds, even when dealing with ordinary combinations of vowels. The third chapter deals with how to contemplate and elevate one’s understanding.

Take, for example, two events where two people come together for a purpose. This too can be a subject of contemplation. I’ll provide a small example. Earlier, I mentioned the combination of vowels; this too can be a subject for contemplation.

Now, suppose two people come together. I’ll give you two examples. The first example is the relationship between a teacher and a student. The teacher is the first part, and the student is the second part. They form a relationship through instruction, and as a result, the teacher instructs the student, leading to the result of ''Vidya'', or knowledge.

The second example is a man and a woman getting married. They unite, and the result is offspring. Contemplate this.

The idea is that there is no isolated event in this world. Such profound philosophy is compressed into these contemplations. There is no isolated object, person, or event. All these things coming together are classified into three categories: ''Adhyatmika'' (the internal), ''Adhibhautika'' (the external), and ''Adidaivika'' (the divine). What happens in one of these spheres also influences the other two spheres.

In English, scientists explain that if a butterfly flutters its wings in New Delhi, it can cause a tremendous change in the formation of stars billions of light-years away. Ordinary people might find it hard to connect such distant events, but this illustrates that we see only the gross visible connections and not the invisible, unfathomable ones.

For instance, a baby’s birth involves what is called ''Panchagni Vidya'', which I will introduce from the ''Chandogya Upanishad.'' Because of the relationship with these contemplations, we need to move from one to the other. The ''Panchagni Vidya'' explains that in a past life, a person’s actions lead them to a different world after death. Death is not seen as non-existence but as non-manifestation.

In this other world, a great sacrifice occurs, leading to the formation of clouds. These clouds produce rain, which is absorbed by plants. The plants are then consumed by a male, who produces what is known as ''Purushabija'' (semen). This is discharged into a woman, and thus the baby, who had been in an unmanifested state, is born.

All these elements—the cloud, the rain, the plants, the semen, and the woman—are referred to as fires, each leading to the next. This causal chain explains the birth of a baby. This is a brief overview; details about the type of rain, clouds, food, social status, physical condition, and the woman’s characteristics would further elaborate the interconnectedness of these events. This concept is beautifully illustrated in a chapter called ''Madhukanda'' in the ''Brihadaranyaka Upanishad.''

In the ''Vedas'', nothing is an isolated event. We are all interconnected. The growth of the Himalayas, the flow of rivers—each has a reason. We may not always see these reasons, but they exist. This implies that we are not isolated from each other. We are, at times visibly but most often invisibly, completely connected, related, and unified. There is no true separation or multiplicity, with one entity being completely separate from another. These profound truths are conveyed through a particular contemplation called ''Panchagni Vidya'', which I will explore in more detail in the ''Chandogya Upanishad''.

For now, what are we focusing on? This is the general approach to what we call ''Upasana.'' So, what are the key points?

# Prayer for Removal: Praying for God's grace and removal of obstacles.
# Proper Pronunciation: Proper pronunciation is crucial. Historically, teachers were very particular about grammar and pronunciation. A person who pronounces incorrectly, in a careless manner, or sarcastically, does not uphold the standard. Today, some people even call their elderly mothers “girl” despite their age, which reflects a broader decline in respect and cultural values.

A sign of a cultured person is their way of speaking. Observing someone’s language will reveal much about their refinement. A cultured person uses appropriate words with good intentions and avoids strong or impure language. This applies to everyday interactions, such as how a mother speaks to her child after school.

To be considered fit to learn how to chant the Vedas, one must meet six conditions. Such a person, who learns and practices these principles throughout their life, is called a ''Samskruta Purusha''—a cultured person. The term ''Samskruta'' means well-refined or beautiful language, and it reflects the cultivation of culture.

In the past, the emphasis was on learning and understanding these cultural nuances. Nowadays, it seems that only scientific knowledge matters, with less regard for proper pronunciation and the use of impure words, which can profoundly affect people’s minds.

The second aspect involves:

* Proper Pronunciation: Ensuring accurate pronunciation.
* Transformative Contemplation: Taking ordinary combinations of vowels and transforming them into uplifting contemplations. For example, relationships like teacher and student or mother and father can be spiritually transforming contemplations.

In the 11th ''Anuvaka'', there is a metaphorical blueprint where the teacher, who is seen as everything—a mother, father, teacher, well-wisher, and even God—provides guidance. Just as universities award degrees and provide life advice to students in a ceremonial way, the teacher imparts essential rules and regulations for life. This guidance is intended to help students progress and ultimately achieve the ''Summum Bonum'' of life called ''Brahma Sakshatkara,'' the ultimate realization of the divine.

This encapsulates the essence of the first chapter of the ''Taittiriya Upanishad,'' called ''Sakshavalli.'' In the second ''Anuvaka'', we will discuss the six conditions for proper pronunciation and more about this topic in our next class.
[[Category:Taittiriya Upanishad]]

Taittiriya Upanishad Lecture 09 on 17 July 2024

2024-07-22T17:01:12Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
We are studying the ''Taittiriya Upanishad.'' In our last class, we dealt with the ''Shanti Path''. As I mentioned earlier, the ''Taittiriya Upanishad'' is, from one point of view, a unique ''Upanishad''. It has, in a manner of speaking, three ''Shanti Pathas''. The first ''Tanvaka'' or section in the very first chapter, called ''Sikshavalli'', typically begins with a peace chant called ''Shanti Patha''. It starts with "''Shanno Mitraha, Shambhurnaha''," etc. There are slight variations in some of the words, particularly "I prayed to you, you heard my prayer, and you made me attain ''Brahman,'' so I am very grateful to you." Thanksgiving occurs in the twelfth section of this first chapter of the ''Taittiriya Upanishad.'' Thus, the entire first section is dedicated to the ''Shanti Patha''. The twelfth section also serves as a ''Shanti Patha'', but with a slight variation: "I have spoken of you as the direct ''Brahman,'' visible ''Brahman'', experienced ''Brahman''. Now, many thanks to you, you heard my prayer," etc.

As mentioned earlier, the ''Taittiriya Upanishad'' has three chapters, technically four because Shankaracharya did not write a commentary on the fourth chapter, known as the ''Maha Narayana Upanishad''. Therefore, it is not traditionally included in the ''Taittiriya Upanishad'', though it should be considered part of it. The second ''Shanti Patha'', found in the second and third chapters, is "''Sahana Vavatu"'': "May ''Brahman'' protect both me and my teacher. May we be successful, the ''Guru'' in teaching me and me, the student, in understanding it as the ''Guru'' wishes to convey." We have been discussing this in our last class and are nearly halfway through it.

To elaborate on the ''Panchadevatas,'' the five ''Devatas'' are in the form of space, which is indicated but not explicitly mentioned. By mentioning what is called ''Surya'' and ''Varuna,'' etc., only some of these are indicated. We must add that by your grace, not only my physical body but also my mind, which is more important, and even more so that I can understand it, and still further importance that I should have complete faith in the teaching, so that I can translate it into what Swami Vivekananda calls Practical ''Vedanta, Anushthana Vedanta.'' This prayer has been completed. Its essence is that my body, mind, everything should be absolutely helpful to the maximum extent possible.

As I mentioned earlier, we must never forget: every breath we take, every step we take, is all by the grace of God. We are alive, by the grace of God. We can be active, by the grace of God. We can move our hands and feet, by the grace of God. In our last class, we discussed what is called ''Vishnumurthy. Vishnu'' is called ''Urukramaha'', "the one with long strides." But truly speaking, ''Vishnu'' is ''Parameshwara'' or ''Eshwara,'' or what in English is called God, who is the creator, organizer, and destroyer. He is known as the God of creation, preservation, and destruction. ''Srishti, Sthiti, Laya Karta''. He is everywhere. Therefore, the question of Vishnu having to travel somewhere does not arise. "''Urukramaha''" means having long strides.

So, what does this mean? When you pray, He is already with you. Consider this: suppose a baby does not pray. It is sleeping peacefully, unaware that danger, perhaps a serpent, is slowly approaching. As I see it, do you think a mother would stay quiet and wait until her child wakes up and cries before coming to its aid? It has been proven time and again that once we surrender ourselves to God, He is there to protect us.

But what about those who do not surrender? Surrendering is our acknowledgment that "I belong to you." However, God knows better than anyone else that everything belongs to Him. Just as we want to protect everything that belongs to us—every possession, every relationship—everything is a manifestation of ''Brahman'' alone.

So, what is the symbolism of "''Urukrama''"? The symbolism is that God is present; it is just that we are unable to recognize it. That is the first symbolism. What is the second symbolism? "O Lord, grant me your grace." What happens then? I too become someone who can cover great distances swiftly, like ''Vishnu'' with his long strides. What does this mean? If I have legs like ''Vishnu's'', then I can progress rapidly in every phase of life. And this happens only when you carry me. When ''Bhagawan'' carries us, we can be anywhere in an instant. Thus, this prayer expresses that if you are gracious to me, I will reach you instantaneously.

This concept is beautifully explained in the ''Isavasya Upanishad'' in a paradoxical manner: "''Tadejati, Tannaijati, Taddure, Tadvantike, Tadantarasya Sarvasya, Taduvu Sarvasya Asya Vahyataha." Brahman'' moves, yet it does not move. It is far, yet it is near. There is nothing nearer to us than ''Brahman'', which exists inside and outside everything. This paradoxical language challenges our conventional understanding: in our state of ignorance, something that is far remains far, and something that is near remains near. But for the one who is omnipresent, what is far and what is near? The concept of space itself, indicated by terms like below and above, front and back, near and far, becomes insignificant.

Therefore, by your grace, may I attain you as swiftly as possible. This immediacy is exemplified in stories such as Gajendra's cry for help, after which God was immediately present, or when Draupadi prayed and Krishna came to her aid instantly. These stories are told to illustrate that God is always beside us—that is the first significance. What is the second significance? Take the example of ''Vamanavatar,'' where God incarnates as a dwarf and approaches King Bali. Even the names are meaningful: "''Vamana''" means dwarf. Picture this scenario: a child is playing, wanting to have fun, with no one else around. Meanwhile, the father, standing six and a half feet tall, walks by. The child looks at the father longingly. What does the father do? He immediately bends down lower than the child and joins in the play. Sometimes, the child wants to ride a horse. Helpless, the father becomes whatever the child desires—a dog, a donkey, a horse—enduring kicks and urging to move faster. Why are you so slow, etc., etc.? This is the relationship between a child and a parent. In the same way, when we become like children, God responds accordingly.

What is the second story? There was once a king who, like a ''Brahmana'', performed a grand ritual known as a ''Yajna''. He took a vow: "Whatever ''Brahmana'' comes to me, whatever they desire, I will offer without limitation or restriction. They need only express their desire, and I will fulfill it." The name "''Bali''" means sacrifice or offering—thus, "I am a complete offering." God then decided to bestow His grace. Why? It is said that if a person realizes God, at least seven generations of their lineage are liberated. Bali Chakravarti, who was he? He was the grandson of Prahlada, the greatest devotee to have ever lived on earth.

So, God decided to accept Bali's offering. Taking the form of a ''Brahmana''—akin to a father bending down—God approached. Immediately, Shukracharya, the ''Guru'' of the ''Rakshasas'', intervened. By the way, the term "''Rakshasa"'' should not apply to Bali Chakravarti or Prahlada; it should apply to Brihaspati. Why Brihaspati? We just prayed to Brihaspati. He might take offense if I refer to him as a ''Rakshasa.'' You know why? He understood. He knew that ''Bhagawan Vishnu'' was coming with the intention to ruin his disciple, to disrupt the relationship between himself and Bali. Bali had been obedient to him all this time, and now this individual was coming to take Bali completely out of his control. So, Shukracharya advised Bali not to promise anything to ''Vishnu''. However, Bali, the disciple, considered himself fortunate. While everyone else ran to God to ask for things, God Himself had come to him seeking something. He resolved not to miss this opportunity, despite his Guru's advice. In fact, he disobeyed his ''Guru''. In spiritual matters, if a disciple feels that he understands better and can gain greater spirituality, he is permitted to ignore his ''Guru's'' teachings and move forward. There is no doubt about it.

As soon as ''Vishnu'' arrived, Bali offered, "Whatever you desire, I will give." We know the rest of the story. ''Vishnu'' asked for just three feet of land—land being where something can securely rest. Bali granted the request. With the first step, ''Vishnu c''overed the earth; with the second, he covered heaven—thus, everything was covered. But where would ''Vishnu'' place his third step? Bali then said, "Place your foot on my ego and destroy it forever." This is what ''Bhagavan Vishnu'' did. Immediately, he promised, "I will protect you forever. No one will be able to harm you because you are my child, my own."

These mythological stories should be interpreted in a particular way. However, some people, perhaps in jest or out of curiosity, offer a third interpretation: Why did God become small? Because the giver is always larger and the receiver smaller. That is why ''Vishnu'' appeared as a dwarf.

Regardless, what's important for us is that we strive to become like Bali Chakravarti. By praying to Lord Vishnu, "Make me like your greatest devotee, Bali Chakravarti," let me also become a sacrificial offering in your ''Maha Yajna,'' which manifests as this entire universe—the grandest drama in existence.

So this is a prayer: "May I swiftly progress towards ''Brahman''. Like Bali Chakravarti, may I also become an offering to God." This interpretation is particularly intriguing.

Now, let's continue. Here, "''Brahma''" refers to ''Hiranyagarbha'' or, in mythological terms, what is called ''Brahma'' the creator. The role of ''Brahma'' is singular—creation. However, the same ''Brahma'', when nurturing and protecting his creations, is called ''Vishnu''. And when he helps his creations rest and rejuvenate, preparing them for the next cycle of activity like a baby, he is known as ''Brahman.''

From the standpoint of ''Advaita'' (non-dualism), ''Brahman'' is ''Hiranyagarbha''—the universal mind encompassing all subtle minds. ''Hiranyagarbha'' is responsible for our understanding and cognition.

Furthermore, ''Hiranyagarbha'' sustains us, providing nourishment and life force, taking the form of ''Vayu Devata'' (the deity of air). From a cosmic perspective, our ability to live is attributed to ''Hiranyagarbha,'' who is invisible. The visible form of ''Hiranyagarbha'' is ''Vayu Devata—Vayu,'' the deity of oxygen and air. We all know the vital importance of oxygen; no living being can survive without it. ''Prana'', the life force, is equated with ''Vayu''. Thus, ''Vayu, Prana,'' and ''Hiranyagarbha'' are synonymous concepts.

Individually, for humans, ''Hiranyagarbha'' manifests as air, especially oxygen. For plants, it manifests as carbon dioxide—this aspect is called ''Vayu Devata''. However, from a universal standpoint, ''Vayu'' is known as ''Hiranyagarbha''. The term "''Hiranyagarbha''" is beautiful: "''Hiranya''" means golden, and "''Garbha''" means womb or embryo. Swami Vivekananda aptly described each soul as potentially divine—we are all ''Hiranyagarbhas'', symbolically representing pure spirituality.

When Sri Ramakrishna visited Varanasi, he perceived the entire city, Kashi, shining like gold. He was so absorbed in this vision that he couldn't attend to mundane tasks like relieving himself, feeling it would defile the sacred atmosphere. This necessitated arrangements for him to travel outside Kashi into the forest.

Is that forest devoid of the golden hue? In God's eyes, everything is divine; only God exists. With reverence, I offer my salutations: "''Namaste Vayu''." You are the object of my salutations. And who are you? "''Tvameva pratyaksham brahma asi"''—you are the direct and experiential ''Brahman''. As mentioned earlier, when someone saves you, you might say, "You came like a god to rescue me. Thanks to your help, I am alive." For us, the direct ''Brahman'' is God. Even a brief absence of ''Vayu Devata''—for not just minutes, but even seconds—would lead to the extinction of most life forms. Therefore, even the sun and the moon, along with other deities, are secondary. The primary and most crucial deity is oxygen. We continually inhale and exhale approximately 16 times per minute, though agitation may increase this count. Some creatures need to breathe much more frequently—perhaps up to 200 times per minute.

So, for example, a rat is always frightened. Therefore, it has to stay alive by breathing in and out, in and out. When we are frightened, the same thing happens to us. Therefore, my salutations to you, to ''Brahman'' who is present to me, right in front of me, as a matter of direct experience. That's why he's called '''''pratyaksham''','' which means directly experienceable ''Brahman. Brahman'' whom I'm experiencing every millisecond. So that breathing in, breathing out, etc., is the most wonderful thing.

At every moment, we have to add this word '''''sham'''. Sham'' means that which is most auspicious. O God, you are manifesting in the form of the '''''pancha devatas'''''. The whole universe is nothing but the manifestation of the ''pancha devatas,'' the five elements. And of all the five elements, the '''''vayu devata''','' the god of air, is the most directly experienceable. So my salutations, and be gracious and bestow your blessing. Through that, may my life become successful, and in this case, may my spiritual practice become more fruitful. So '''''namaste vayu, tvam eva pratyaksham brahma asi'''.'' I know because I cannot exist without you. Therefore, you are my direct manifestation, and I am your direct manifestation. You are sustaining me every single second, so to say.

To repeat, '''''tvam eva pratyaksham brahma vadishyam'''''. Addressing directly, earlier indirectly, but now directly, '''''tvam eva'''''. You alone, '''''pratyaksham brahma vadishyam'''''. I emphatically say that I know.

Now, what is the lesson we have to learn? We are breathing every second. I am able to speak because of this ''vayu devata.'' Not only in the metaphorical sense, but if my ''vayu devata'' is affected, for example, if I have asthma, then words will not come out, sounds will not come out. Maybe some squeaking sounds will come, but understandable sounds will not come. If they do come, it is only because of you. Therefore, even to say that I am telling you are the most direct manifestation of ''Brahman, '''tvam eva pratyaksham brahma vadishyami'''.'' It is only by your grace that I understand, that I utter these words. For that, only your grace is needed.

So, '''''tvam eva pratyaksham brahma'''. '''Sarvatra vadishyami'''''. I will declare this everywhere at all times. We have to be very grateful that we are alive. How many of us are grateful? We have to be grateful to God, especially to the God of this oxygen. So, I am going to declare wide open to everybody: where are you looking for God? There are so many who think God doesn't exist. How can you say that? Without whose help, you are unable to even exist? That is the being who deserves to be called God. You are the '''''Vishwaroopa Ishwara''''', universally present God. You are sustaining everybody, everything.

And then the prayer goes further. This is called gratefulness. We have to be grateful to the sun, to the moon, to the ''vayu devata'', to the god of the waters. Water itself is God, not the god of the waters. Language can bring tremendous misunderstanding. This is a president of America. America is different; the president is different. Temporarily, he was given the power. That is not the sense. You are manifesting in the form of this universe. That is the idea. I could understand this again by your grace.

So, two beautiful words. These are the greatest discoveries of our ancient sages, ''Rishis: '''Ritam Vadeshyami''', '''Satyam Vadeshyami'''.'' I speak the ''Ritam,'' I speak the truth. What is the big deal of difference between these two words? There is a slight difference. They are synonymous words, it seems, but there is a difference. What is the difference?

What is called ''Satyam'' is the right knowledge. ''Satyam'' means true knowledge. True knowledge must be proven in three ways. First of all, it should accord with the scriptures. Second, it should be my experience. Thirdly, it should be rational. Simply saying whatever comes to our mind will not do. In ''Vedic'' terminology, this is called '''''Shruti''', '''Yukti''','' and '''''Anubhava'''''. From these three sources, applying all these three sources, whatever knowledge is obtained without contradiction from all the three sources, that is called ''Satyam''. That is called truthfulness.

How do we know? Right knowledge always leads to the truth and will make you free. Right knowledge always leads to the most excellent results. That is the understanding. But if it is wrong knowledge, it is definitely going to cause some pain, some suffering, etc. So from these three sources—the scriptures, my actual experience (''Anubhava''), and logical thinking (''Yukti'')—the knowledge I get is called ''Satyam.'' But that is only intellectual study. Okay, I know the truth about it now. What about it? It must be applied in today's practical life. This is what Swami Vivekananda called practical ''Vedanta''.

So, ''Ritam. Ritam'' means what? Whatever knowledge I obtain, I must live by it. That is why, if you remember ''Bhagavan Buddha's'' eightfold path to obtaining ''Nirvana'', the very first thing is right understanding. Right understanding is obtainable through these three instruments: ''Shruti, Yukti,'' and ''Anubhava.'' Then only he speaks of right speech, right livelihood, right living, right speech, etc., etc. So the very first thing is to obtain right knowledge. Once we obtain right knowledge, right knowledge will not allow us to live a wrong life.

Suppose you come to know that a certain food is poisonous. Once you have that knowledge, you will not be able to eat it or drink it. Similarly, if I know that a particular path will lead to great trouble, I will avoid it to avoid suffering. But why do we do so many wrong things? Because even though we may say we understand, we are not truly convinced. We might think, "In my case, there is an exception. Even if I lead a wrong life, I won’t suffer the consequences."

Some funny incidents also illustrate this. Girish Chandra Goswami used to take a bath in the Ganges in his old age. Earlier, he used to say that these are all nonsense, and he didn't believe in such things. Some devotees who knew this asked him, "So in your old age, you have developed certain superstitions like taking a bath in the Ganga?" Girish Chandra Goswami, who was very sharp, replied, "You have misunderstood me. I am not taking a bath to make myself pure and holy. This body had been touched by Sri Ramakrishna several times. If I take a bath in the Ganga, the whole Ganga will become pure by my touch."

What a marvellous thing! Not that he was such a fool to declare such things, but it shows how much faith he had in Sri Ramakrishna. Once a person has faith in Sri Ramakrishna or Christ or Buddha, their understanding becomes totally different. They will look at everything from the viewpoint of Sri Ramakrishna's vision. Sri Ramakrishna revered Ganga water. Whenever worldly people talked, he would sprinkle a few drops, and the whole thing would become pure according to him.

The same idea Holy Mother also used to give. Swami Vivekananda, the direct disciples, everyone used it. Interestingly, whenever the world-famous Swami Vivekananda visited Holy Mother, which was only on a few occasions, he would sprinkle himself with Ganges water again and again. Maybe he felt he was not pure enough to approach Holy Mother. And who is Holy Mother? She is the very embodiment of purity and holiness. The more we have faith in Sri Ramakrishna, the more we revere everything.

Of course, we know that it's not just that the Ganges is especially great. A ''Brahma Jnani'' sees everything as ''Brahman. Brahman'' means everything is pure; there is no impurity at all. So, coming back, once I have this right knowledge, it must guide my whole life. That practical way of living because a person has obtained that right knowledge is called '''''ritam'''''. This concept of ritam, in the course of time, turned into ''Dharma.''

The whole Indian scriptures, next to ''Brahma Jnana'', emphasize ''Dharma''. That is why even the ''Vedas'' are divided into two parts. The first part is popularly called ''Karma Kanda'' and the second part is called ''Jnana Kanda.'' But truly speaking, many people say the first part is ''Dharma Kanda'' and the second part is ''Jnana Kanda''. So, ''ritam'' means whatever right knowledge I have, I put it into practice. That is called ''ritam'', that is called ''Dharma''. This ''Dharma'' expanded over time and turned into ''Karma Siddhanta''. Whatever I do, either through thought, speech, or action, will have inevitable results. Even Buddha used to say that.

So, '''''Satyam Vadeshyami, Ritam Vadeshyami, Satyam Vadeshyami, Tanmam Avatu'''''. That ''Brahman'' in the form of ''Hiranyagarbha, Tat'' means here ''Hiranyagarbha'', who is none other than ''Brahman, '''Mam Avatu'''''—may he protect me. What does this mean? May he make me live the right type of life. That is why Ramanujacharya's ''Sharanagati'' also starts with two initial things. The first is a ''Sankalpa:'' I will do only what pleases the Divine Lord. That is called ''Sankalpa''. And then, whatever displeases Him, I will not even think about it. These are the very first steps. So let that ''Brahman'' in the form of ''Hiranyagarbha'' protect me always so that I will not think wrongly, speak wrongly, or act wrongly. If I can surrender myself to Him, He will definitely prevent me from doing anything wrong, even unconsciously.

Sri Ramakrishna used to say, if a devotee surrenders himself to the Divine Mother, she will not allow him to do wrong, even unconsciously. For example, Sri Ramakrishna himself used to give: one day, Holy Mother tied a small bit of spices because after food, if anybody chews them, the mouth becomes pure, holy rather, and good-smelling. When speaking to somebody, the rotten smell that comes from their mouths is unbearable and intolerable. But if we eat a little bit of these spices, like cloves or ''elaichi,'' then our mouth also feels fresh and good. Some people nowadays spray some kind of good-smelling product because they have no other option. But if we eat good food, this kind of smell will not come at all. So let that Divinity save me.

So in the manifestation of the ''Panchadevatas'', let ''Hiranyagarbha'' save me. Me only? What about my present goal? I want to study the scriptures, especially this ''Upanishad'' called ''Taittiriya Upanishad.'' May He bestow His grace not only upon me but also upon my ''Guru''. Let His body, mind, social circumstances, and physical circumstances all be favourable so that He will be peaceful. A happy ''Guru'' will teach happily and only the right things.

More importantly, the ''Guru'' acquires the capacity to love. When a person is happy, they feel loving toward others. If they are not happy, they feel like getting rid of that person or object. So, if my ''Guru'' is happy, He will start loving me. Once that love comes, whatever is best for the beloved will be done. In this case, the ''Guru'' will not teach anything that is not in keeping with the spirit of the scriptures and the ''Guru Parampara'' (traditional lineage). He will uphold what is right.

Because the disciple has surrendered, ''Bhagavan Krishna'' says to Arjuna, "''Bhakta Sakha Chaitanya''," meaning, "You are not only my devotee but also my closest friend. Therefore, I will unravel the secret for you because you are my friend." This means that when we love someone, we never want to deprive them of the truth.

So let ''Brahman'' bless not only me but also my ''Guru''. Additionally, if we are learning along with other disciples, let there not be any quarrel with them. Strangely, this very ''Taittiriya Upanishad'' stems from such a quarrel, which I will discuss later. For the health and longevity of the ''Guru,'' and for conveying what he knows through his experience without any distortion, may ''Brahman'' bestow His grace on behalf of the ''Guru'' so that he will be able to transmit it properly, and I can receive it properly.

For that, the disciple prays. Of course, the ''Guru'' also always prays. Every ''Guru'' prays automatically. You need not tell, "Oh Lord, you are making me, using me as an instrument. May I never feel that I am teaching. No, my Divine Mother is teaching." To make this point, emphasis is needed.

May He protect me. May He protect my ''Guru''. Twice. Why twice? Because it emphasizes the importance. And as we know, every peace chant ends with three utterances of "Peace, Peace, Peace be unto all." Why three times? Because there are three sources of afflictions and sufferings: ''Adhyatmika'' (personal), ''Adhibhautika'' (environmental), and ''Adhidaivika'' (divine).

By mentioning these three, we always connect the present talk with the past. The ''Bhagavan Eshwara'' manifests Himself in this world.

So, when we say ''Eshwara'' or God creates this world, from the ''Advaitic'' point of view, we have to understand He is not creating; He is manifesting. Creation implies something separate from Him, while manifestation means that, like wood manifesting as furniture or gold manifesting as ornaments, everything is inherently a part of Him.

There are three sources of manifestation: ''Adhyatmika, Adhibhautika,'' and ''Adhidaivika''. The whole creation is divided into these three categories, and any disturbance in any one of them can become an obstruction. Therefore, let ''Adhyatmika'' be peaceful, let ''Adhibhautika'' be peaceful, and let ''Adhidaivika'' also be peaceful. Let there be perfect harmony among all these things.

When we utter the peace chant, it should be said not only when undertaking spiritual activities but also for any activity, even mundane ones. Whether we are engaging in worldly tasks or spiritual practices, we require the grace of God. This is popularly expressed in many Indian languages: without ''Ishwara's'' will, even a leaf will not move, and even an ant will not bite. This indicates that nothing is possible without the grace of God. God manifests in the forms of ''Adhyatmika, Adhibhautika'', and ''Adhidaivika,'' but we are given the privilege of individuality so that we can enjoy God even more fully.

In ''Vaishnava'' philosophy, it is said that God created Radha Devi so that He could enjoy the union between Himself and Himself. He became Radha to enjoy Himself. With this understanding, the ''Shanti Patha'' (peace chant) uttered thrice is complete. It is a marvellous ''Shanti Patha''. Even an atheist, if they understand that God means the five elements, will not object to using the term ''Panchadevata'' instead of God.

From the next class onwards, we will talk about the introduction to the ''Taittiriya Upanishad.'' Even though I have given it earlier, I recognize the power of our marvellous memories, so we will revisit it.
[[Category:Taittiriya Upanishad]]

Taittiriya Upanishad Lecture 08 on 10 July 2024

2024-07-22T16:06:05Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
We are studying the ''Taittiriya Upanishad''. In our last class, we started the meaning of the ''Shanti Patha'', also called Peace Chant. This ''Taittiriya Upanishad'' belongs to the ''Krishna Yajur Veda''. So, the Peace Chant for this is "''Shanno Mitraha''," which I have just now chanted. However, this particular ''Upanishad'' has two ''Shanti Mantras''. The first ''Shanti Mantra, "Shanno Mitraha,''" is called ''Purva Shanti Patha.'' That which comes in the last section of this first chapter, called ''Sikshavalli'', is called ''Uttara Shanti Patha''.

Why two Peace Chants? The first Peace Chant is a prayer for the grace of God, only for the grace of God. The second, we have successfully completed this first chapter of this. Therefore, our thanksgiving. This is a beautiful prayer. So, twice it is sung. There is a very slight variation. I speak you as direct ''Brahman'', but I have spoken you as direct ''Brahman.'' That is how the slight variation is there.

From the second and third chapters, we have got, ''Sahana Vavatu, Sahanao Bhunaktu'', "May the Lord protect us together. Make us intelligent and capable of both. The power of teaching on behalf of the teacher. And the power of receiving, understanding, retaining, remembering and using it for the right purpose on behalf of the disciple." So we started the ''Purva Shanti Patha''. The first one that comes, "''Shanno Mitraha''," just now.

What is the purpose of any ''Shanti Patha'', Peace Chant? So just to remind us, four ends are served through the chanting of the ''Shanti Patha.'' But only through one instrument, that is the grace of ''Ishwara''. Let there be the grace of God. Without the grace of God, everything is impossible: life in this world, life in the other world, life beyond the world. All are impossible.

So what are the four ends? First of all, removal or destruction of all the obstacles. Secondly, even if there is no obstacle and many people have no obstacles, but at the same time, the instruments are not fit. So the body is not fit, mind is not fit. So these are the instruments, what we call 11 instruments. 10 of the body, 11th is the mind. So let all these 11 sense organs be completely fit. And so that is also possible. Of course, we do our part, but the grace of God is most important.

Why is this grace of God important? If I do exercise or whatever is necessary to keep the instruments fine, is it not possible? No, because we do not know our present unconscious. We also do not know what are all the things that we have done in the past. So they may come as suddenly unexpected guests. And when such things come, because we are not expecting them, and because we are not prepared, and we are unable to cope with them, the only way out is the grace of God.

So removal of obstacles, fitness of the instruments, these are the two purposes. Then that will not do. Third, for everything there is a right condition. The society must be alright. The climate must be alright. If it is full of mosquitoes, for example, and the teacher wants to teach, and the student is also ready and eager, but these external conditions are just now. Half an hour before, in Varanasi, such a terrible thundering and flash, lightning flash. If it continued, it would have created some problem for our class. But so far, now they have subsided. We do not know whether they will come. At any time, we can expect.

So right conditions for the transmission of knowledge, for the reception of knowledge. That is the third end. Nobody can realize God excepting by His grace. Even the ''Upanishads'', even ''Katha Upanishad'', crystal clearly tells us that he whom the ''Atman'' chooses, that person alone becomes capable of realizing. Sri Ramakrishna puts it very simply, "O police sergeant, please turn the light on your own face because he can see everybody, but nobody can see unless he himself deliberately turns.

So, ''Brahma Gnanam''. Why? Rationally also, any amount of limited instruments can give us unlimited results. Only if the infinite, by its grace, swallows and removes all three limitations of time, space, and object, is it possible to realize. These are the four: removal of all obstacles, making the instruments (in this case, body and mind) completely fit, creating just the right conditions not only for me, but also for my teacher and for me. And of course, the very purpose of all this study of the ''Upanishads'', etc. Not only ''Upanishads'', even in what is called secular science. You must have heard about Stephen Hawking. Oh, he was such a brilliant brain, but he was overcome with a neuromotor disease, and it was very difficult for people to understand what he was speaking. Because of computer-generated speech, understanding what he wanted to express, only those who lived with him for a long time and understand what it means, they are able to converse with him and convey it to others. If that is the condition of a teacher, then it is very difficult. If it is the condition of the student, it is almost impossible. So, grace of God from the beginning, in the middle, in the end, ''Poornaha''. There is no other way. Sri Ramakrishna used to emphasize nobody can realize God without God's grace. And so, the prayer is very important, not only for spiritual ends, but for all secular ends also.

So, ''Shanti'' means peace. Peace means the grace of God alone brings that condition which fulfills these four things. Now, we will just go. We have got that Hinduism has a very beautiful concept that this world is created by God. So, this creation is of three types. First of all, each one of us, individuals called ''Adhyatmika'' endowed with body and mind. Secondly, this body-mind must interact with the entire world. So, the external world consisting of billions and billions, almost an unlimited amount of knowledge. So, to experience the world, God only is manifesting. And then, He is the presiding deity. But God or ''Ishwara, Ishwara'' is what is called the English equivalent of God, which means He is the creator, sustainer, and destroyer. So, He manifests in this world in the form of what we call the presiding deities. And of all these presiding deities, the most important is called ''Panchadevata''. So, ''Adhishtana Devata, Panchadevata.'' We hear of so many: Lakshmi, Saraswati, Brahma, Vishnu, Maheshwara, etc. They are nothing but other names for this ''Panchadevata''. Why? Very simple logic. If an ornament is made out of gold, it is the gold alone that sustains the ornament. It was unmanifested gold. Then, it becomes manifested gold in the form of an ornament with a particular name, with a particular purpose. For example, you can't put a ring around your neck. Neither can you put a necklace around your finger. You can put, but it doesn't serve the purpose. So, every manifestation has a particular purpose. So, there may be limitless, any numberless amount of manifestations, but they are all sustained only by the cause, the original cause. It may be clay, it may be wood, it may be gold, it may be iron, whatever it is. So, there is nothing else that exists. So, ''Panchadevatas'', that is what I wanted to convey.

So, Hinduism has developed this marvellous theory. This ''Atman'' manifests in the form of ''Akasha'', space. Then, ''Akasha'' manifests in the form of ''Vayu,'' or air. Air manifests again and becomes fire. Manifestation means the unmanifest becomes manifest. That which is invisible slowly becomes experienceable. So, ''Vayu'' manifests as ''Agni,'' or fire. Fire then manifests as water. Fire, also known as ''Tejaha'', transforms into water. Water emerges from fire, which is why water is the remedy for fire. Further grossified, water becomes ''Prithvi,'' or earth.

Thus, this is a prayer. The ''Shantipata'' is a prayer. Hinduism teaches that for every organ we have, there is a presiding deity. This means all sense organs combined universally are called the presiding deity. For instance, the sun is the presiding deity of the power of sight. The act of seeing is done through the eyes. So, everyone's eyes, whether it is the eye of an Amoeba or even ''Brahma's'' eye, are manifestations of ''Surya Devata''. Similarly, the power of touch, whether sensing cold, heat, softness, or hardness, resides in our skin individually. Universally, this power of experiencing through the skin is called touch, ''twak''.

''Agni'' refers to form. Fire, water, and earth are visible to us. We can feel air but cannot see it. As for space, no sense organ can fully comprehend it—not through sight, nor hearing. However, we understand space through our actions, through movement. Anything that moves does so because of space. Without space, movement is impossible. That is the concept.

These are the ''Panchadevatas'', the five deities. The entire universe, whether the external world or our individual bodies and minds, arises from these five elements. Chemistry acknowledges important elements, about 103 or so, some newly discovered. Hinduism categorizes these into five elements, which are the manifestation of ''Ishwara's'' powers.

When these elements settle, they form the mind, including ego and intellect. When external, they manifest as gross matter. ''Panchikarna'', though a technical term, signifies dividing into five parts corresponding to these five elements—the power of hearing, feeling, tasting, smelling, and touching.

During ''Aratrikam'' in temples, five items are offered to God, symbolizing, "O Lord, this 'I' does not exist, nor does 'anyone' exist, except You. You manifest in the form of these five elements. The entire universe—be it earthly, heavenly, or hellish—falls under the creation of these three ''Gunas: Sattva, Rajas, and Tamas''."

These ''Panchadevatas'', the five deities, are represented by the Sun, Moon, Fire, ''Varuna, Indra, Vishnu,'' and others. In essence, "O Lord, You manifest as every presiding deity. Without You, we do not exist. Your existence is our existence. Our consciousness is Your consciousness. Our joy is Your joy. There is nothing separate that we can claim as 'mine.

So, if we understand this philosophy and this triangle—the individual, the external world, and He who presides and directs—harmonizing or making it possible to experience, for example, sunlight. Sunlight manifests in two forms: it manifests as the external world and also in a particular form that enables my eye, for instance, to experience it as the same deity manifesting in the form of a tree.

What is an animal? It is also nothing but the Sun God. How? Because without the Sun, there is no life. The Sun is the cause of creation, and creation is facilitated through activity. Activity requires energy, which comes from the Sun in the form of light. As discussed earlier, the plant kingdom possesses a special capacity given by God—photosynthesis. We, and many animals, do not have this capability. We are like children receiving pre-digested food from our mother, which is a significant concept we will delve into later.

How did the ''Upanishad'' itself get its name? When we consume a plant, it is essentially the product of the plant kingdom's energy absorption from sunlight. Sunlight equals energy, where light and heat are inseparable at a higher level. Plants gather this energy and store it in everything—from roots, bark, leaves, blossoms, flowers, fruits, to what we call nectar, later known as honey. Everything is essentially energy. Honey serves as an energy source because it is pure sugar.

This exemplifies the role of ''Surya'', the Sun God, who is also known as ''Agni Devata. Agni,'' in turn, originates from ''Vayu Devata (''the deity of air). Air requires space to move—it is always in motion. For fire to exist, air must churn rapidly, creating heat. Fire then evaporates water, leaving behind salt through distillation, thereby providing pure water that travels hundreds or thousands of miles, ensuring water reaches every living creature via gravitational force.

Without water, life would be impossible. This continuous distillation process, driven by heat, defines the nature of fire. From water, a portion becomes gross and solidifies into what we know as ''Prithvi'' or ''Bhumi''—earth. Even scientists acknowledge aspects of this Hindu division of creation.

Our bodies and minds are outcomes of ''Pancha Devatas'' (the five deities) and are sustained accordingly. For instance, when hungry, it indicates a lack of energy, necessitating food consumption. Similarly, thirst signals a need to replenish water levels.

So, I must drink. And if there is less heat, then I must seek more warmth somehow or other. We must bring homeostasis. Of course, every minute, we have to breathe in and breathe out ''Prana Vayu, Prana,'' 16 times. That is a very important concept. And then, after that, the energy we receive, ''Prana Shakti'', in the form of breathing in and out, must be expended. Receiving energy and expending energy is called activity. Activity is the manifestation of life, and life goes on. Wherever there is life, there is activity. Activity means energy, and energy must be obtained and expended. God replenishes us as much as necessary, whenever necessary, wherever necessary, and in whatever form necessary to sustain us all.

So, we are not only created but also sustained by the ''Panchadevatas'', and ultimately, when this body falls, it merges back into the five ''Devatas.'' Similarly, the mind, which is a subtle body, merges into the subtle elements. Each part returns to its origin. This is the outline. The prayer in this peace chant is for these instruments, which are the outcome of the ''Panchadevatas'', presided over and sustained by these ''Panchadevatas'', to be universal expressions of individual ''Indriyas'', also known as the presiding deities. We must pray for success in whatever endeavour we undertake.

With this background, let us proceed. What is the first one? ''Shanno Mitraha''. What is ''Mitra? Mitra'' is the presiding deity of ''Prana.'' He is introduced to the ''Prana. Prana'' is ''Mukhya Prana'', which is life, but it becomes subdivided according to Hindu religion into five parts: ''Prana, Apana, Vyana, Udana,'' and ''Samana.'' These are the five functions of energy. The first one is breathing in and out. Who is in charge of that power of breathing in? Those who have experienced breathing problems, like asthma, understand this better.

One activity of ''Prana, Praak Gamanavan'', is defined as ''Prana,'' which moves at the very front itself. This is the most important point. According to ''Ayurveda'', when there is a disturbance between breathing in and breathing out, we become uneasy, which is what we call disease. The presiding deity of ''Mitra, Devata,'' for ''Shanno Mitra, Shanno'', means what? May they bless us, may they be blissful to us, by ensuring their functions in our body are carried out correctly. That is their blessing, nothing else.

''Varuna Devata r''epresents the ''Apana'' aspect of ''Prana. Apana'' pushes out, which is necessary not only for breathing in but also for breathing out. Even to expel something disagreeable, we require that power. If ''Apana Vayu'' is not functioning properly, we will become very unhealthy, and so on.

So, how nicely these concepts are explained. What is the meaning? Oh, presiding deities called ''Mitra'' and ''Varuna'', in whatever activity I am doing, please help me to breathe in and out in a measured, peaceful, and harmonious way. Whether I am hearing from my teacher, reading a scripture or a book, watching a movie on the cinema screen, or meditating (most importantly), this control of in-breathing and out-breathing is called ''pranayama''. When ''prana'' is controlled, what happens? This in-breathing and out-breathing have a tremendous influence upon our mind.

When both nostrils can breathe in and out evenly and peacefully, the mind automatically awakens. For example, the conjunction of the night with the day is called ''sandhya'', the intermediary time between the end of darkness and sunrise, and between sunset and nightfall. Naturally, because we are connected with the entire universal system, our mind automatically calms down somewhat during these times. Swami Pramanandji explained that when you observe during the day or when engaged in activities that your in-breath and out-breath are flowing evenly, you will find your mind harmonious. To that extent, the mind becomes very peaceful. At that time, if you notice it, you should, if possible, leave everything and utilize that condition for reading, listening to a talk, or meditating. It will be wonderful.

Of course, he was not advocating that if you are a spiritual aspirant working in a hospital and an emergency call comes in, you should immediately stop the vehicle and sit in ''Padmasana'' to meditate. That is not what is meant. However, whenever you can postpone something non-urgent, sit there and utilize that condition for spiritual activities. This harmonious in- and out-breathing is possible by the grace of God, ''Ishwara'', in the form of ''Mitra a''nd ''Varuna Devata'', who are the presiding deities of in-breath and out-breath.

What is this in-breath and out-breath? The two primary functions of the ''prana-shruti.'' Remember this one. Then ''Aryaman,'' meaning ''Surya,'' is the presiding deity of the power of seeing. As I said earlier, every presiding deity of every sense organ and every organ of activity is not mentioned here, but this is what we have to recall and understand. ''O Surya Devata'', be pleasant to us. He is the presiding deity of the ''Chakshu Indriya''. Similarly, space is the presiding deity of the power of hearing, hearing properly. The word "see" is a beautiful English word. When you want to observe something very well, you require this power. But when you are hearing something and someone asks if you are able to follow it, they might say, "Are you able to see it?" meaning clearly able to understand.

By the grace of ''Surya Devata'', the great ''Devata,'' without whom ''Srishti'' (the creation itself) is not possible, we pray. Let me see well. The organs of knowledge, sense organs of knowledge, are called ''Jnana Indriya.'' We also have a prayer for the ''Karmendriyas,'' the organs of action. May the Sun God be pleased with us, bless us, and let my life become very auspicious. It is possible only by his grace.
[[Category:Taittiriya Upanishad]]

Taittiriya Upanishad Lecture 08 on 10 July 2024

2024-07-14T17:42:05Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
We are studying the ''Taittiriya Upanishad''. In our last class, we started the meaning of the ''Shanti Patha'', also called Peace Chant. This ''Taittiriya Upanishad'' belongs to the ''Krishna Yajur Veda''. So, the Peace Chant for this is "''Shanno Mitraha''," which I have just now chanted. However, this particular ''Upanishad'' has two ''Shanti Mantras''. The first ''Shanti Mantra, "Shanno Mitraha,''" is called ''Purva Shanti Patha.'' That which comes in the last section of this first chapter, called ''Sikshavalli'', is called ''Uttara Shanti Patha''.

Why two Peace Chants? The first Peace Chant is a prayer for the grace of God, only for the grace of God. The second, we have successfully completed this first chapter of this. Therefore, our thanksgiving. This is a beautiful prayer. So, twice it is sung. There is a very slight variation. I speak you as direct ''Brahman'', but I have spoken you as direct ''Brahman.'' That is how the slight variation is there.

From the second and third chapters, we have got "May the Lord protect us together. Make us intelligent and capable of both. The power of teaching on behalf of the teacher. And the power of receiving, understanding, retaining, remembering and using it for the right purpose on behalf of the disciple." So we started the ''Purva Shanti Patha''. The first one that comes, "''Shanno Mitraha''," just now.

What is the purpose of any ''Shanti Patha'', Peace Chant? So just to remind us, four ends are served through the chanting of the ''Shanti Patha.'' But only through one instrument, that is the grace of Ishwara. Let there be the grace of God. Without the grace of God, everything is impossible: life in this world, life in the other world, life beyond the world. All are impossible.

So what are the four ends? First of all, removal or destruction of all the obstacles. Secondly, even if there is no obstacle and many people have no obstacles, but at the same time, the instruments are not fit. So the body is not fit, mind is not fit. So these are the instruments, what we call 11 instruments. 10 of the body, 11th is the mind. So let all these 11 sense organs be completely fit. And so that is also possible. Of course, we do our part, but the grace of God is most important.

Why is this grace of God important? If I do exercise or whatever is necessary to keep the instruments fine, is it not possible? No, because we do not know our present unconscious. We also do not know what are all the things that we have done in the past. So they may come as suddenly unexpected guests. And when such things come, because we are not expecting them, and because we are not prepared, and we are unable to cope with them, the only way out is the grace of God.

So removal of obstacles, fitness of the instruments, these are the two purposes. Then that will not do. Third, for everything there is a right condition. The society must be alright. The climate must be alright. If it is full of mosquitoes, for example, and the teacher wants to teach, and the student is also ready and eager, but these external conditions are just now. Half an hour before, in Varanasi, such a terrible thundering and flash, lightning flash. If it continued, it would have created some problem for our class. But so far, now they have subsided. We do not know whether they will come. At any time, we can expect.

So right conditions for the transmission of knowledge, for the reception of knowledge. That is the third end. Nobody can realize God excepting by His grace. Even the ''Upanishads'', even ''Katha Upanishad'', crystal clearly tells us that he whom the Atman chooses, that person alone becomes capable of realizing. Sri Ramakrishna puts it very simply, "O police sergeant, please turn the light on your own face because he can see everybody, but nobody can see unless he himself deliberately turns.

So, ''Brahma Gnanam''. Why? Rationally also, any amount of limited instruments can give us unlimited results. Only if the infinite, by its grace, swallows and removes all three limitations of time, space, and object, is it possible to realize. These are the four: removal of all obstacles, making the instruments (in this case, body and mind) completely fit, creating just the right conditions not only for me, but also for my teacher and for me. And of course, the very purpose of all this study of the Upanishads, etc. Not only Upanishads, even in what is called secular science. You must have heard about Stephen Hawking. Oh, he was such a brilliant brain, but he was overcome with a neuromotor disease, and it was very difficult for people to understand what he was speaking. Because of computer-generated speech, understanding what he wanted to express, only those who lived with him for a long time and understand what it means, they are able to converse with him and convey it to others. If that is the condition of a teacher, then it is very difficult. If it is the condition of the student, it is almost impossible. So, grace of God from the beginning, in the middle, in the end, ''Poornaha''. There is no other way. Sri Ramakrishna used to emphasize nobody can realize God without God's grace. And so, the prayer is very important, not only for spiritual ends, but for all secular ends also.

So, ''Shanti'' means peace. Peace means the grace of God alone brings that condition which fulfills these four things. Now, we will just go. We have got that Hinduism has a very beautiful concept that this world is created by God. So, this creation is of three types. First of all, each one of us, individuals called ''Adhyatmika'' endowed with body and mind. Secondly, this body-mind must interact with the entire world. So, the external world consisting of billions and billions, almost an unlimited amount of knowledge. So, to experience the world, God only is manifesting. And then, He is the presiding deity. But God or ''Ishwara, Ishwara'' is what is called the English equivalent of God, which means He is the creator, sustainer, and destroyer. So, He manifests in this world in the form of what we call the presiding deities. And of all these presiding deities, the most important is called ''Panchadevata''. So, ''Adhishtana Devata, Panchadevata.'' We hear of so many: Lakshmi, Saraswati, Brahma, Vishnu, Maheshwara, etc. They are nothing but other names for this ''Panchadevata''. Why? Very simple logic. If an ornament is made out of gold, it is the gold alone that sustains the ornament. It was unmanifested gold. Then, it becomes manifested gold in the form of an ornament with a particular name, with a particular purpose. For example, you can't put a ring around your neck. Neither can you put a necklace around your finger. You can put, but it doesn't serve the purpose. So, every manifestation has a particular purpose. So, there may be limitless, any numberless amount of manifestations, but they are all sustained only by the cause, the original cause. It may be clay, it may be wood, it may be gold, it may be iron, whatever it is. So, there is nothing else that exists. So, ''Panchadevatas'', that is what I wanted to convey.

So, Hinduism has developed this marvellous theory. This ''Atman'' manifests in the form of ''Akasha'', space. Then, ''Akasha'' manifests in the form of ''Vayu,'' or air. Air manifests again and becomes fire. Manifestation means the unmanifest becomes manifest. That which is invisible slowly becomes experienceable. So, ''Vayu'' manifests as ''Agni,'' or fire. Fire then manifests as water. Fire, also known as ''Tejaha'', transforms into water. Water emerges from fire, which is why water is the remedy for fire. Further grossified, water becomes ''Prithvi,'' or earth.

Thus, this is a prayer. The ''Shantipata'' is a prayer. Hinduism teaches that for every organ we have, there is a presiding deity. This means all sense organs combined universally are called the presiding deity. For instance, the sun is the presiding deity of the power of sight. The act of seeing is done through the eyes. So, everyone's eyes, whether it is the eye of an Amoeba or even ''Brahma's'' eye, are manifestations of ''Surya Devata''. Similarly, the power of touch, whether sensing cold, heat, softness, or hardness, resides in our skin individually. Universally, this power of experiencing through the skin is called i

''Agni'' refers to form. Fire, water, and earth are visible to us. We can feel air but cannot see it. As for space, no sense organ can fully comprehend it—not through sight, nor hearing. However, we understand space through our actions, through movement. Anything that moves does so because of space. Without space, movement is impossible. That is the concept.

These are the ''Panchadevatas'', the five deities. The entire universe, whether the external world or our individual bodies and minds, arises from these five elements. Chemistry acknowledges important elements, about 103 or so, some newly discovered. Hinduism categorizes these into five elements, which are the manifestation of ''Ishwara's'' powers.

When these elements settle, they form the mind, including ego and intellect. When external, they manifest as gross matter. ''Panchikarna'', though a technical term, signifies dividing into five parts corresponding to these five elements—the power of hearing, feeling, tasting, smelling, and touching.

During ''Aratrikam'' in temples, five items are offered to God, symbolizing, "O Lord, this 'I' does not exist, nor does 'anyone' exist, except You. You manifest in the form of these five elements. The entire universe—be it earthly, heavenly, or hellish—falls under the creation of these three ''Gunas: Sattva, Rajas, and Tamas''."

These ''Panchadevatas'', the five deities, are represented by the Sun, Moon, Fire, ''Varuna, Indra, Vishnu,'' and others. In essence, "O Lord, You manifest as every presiding deity. Without You, we do not exist. Your existence is our existence. Our consciousness is Your consciousness. Our joy is Your joy. There is nothing separate that we can claim as 'mine.

So, if we understand this philosophy and this triangle—the individual, the external world, and He who presides and directs—harmonizing or making it possible to experience, for example, sunlight. Sunlight manifests in two forms: it manifests as the external world and also in a particular form that enables my eye, for instance, to experience it as the same deity manifesting in the form of a tree.

What is an animal? It is also nothing but the Sun God. How? Because without the Sun, there is no life. The Sun is the cause of creation, and creation is facilitated through activity. Activity requires energy, which comes from the Sun in the form of light. As discussed earlier, the plant kingdom possesses a special capacity given by God—photosynthesis. We, and many animals, do not have this capability. We are like children receiving pre-digested food from our mother, which is a significant concept we will delve into later.

How did the ''Upanishad'' itself get its name? When we consume a plant, it is essentially the product of the plant kingdom's energy absorption from sunlight. Sunlight equals energy, where light and heat are inseparable at a higher level. Plants gather this energy and store it in everything—from roots, bark, leaves, blossoms, flowers, fruits, to what we call nectar, later known as honey. Everything is essentially energy. Honey serves as an energy source because it is pure sugar.

This exemplifies the role of ''Surya'', the Sun God, who is also known as ''Agni Devata. Agni,'' in turn, originates from ''Vayu Devata (''the deity of air). Air requires space to move—it is always in motion. For fire to exist, air must churn rapidly, creating heat. Fire then evaporates water, leaving behind salt through distillation, thereby providing pure water that travels hundreds or thousands of miles, ensuring water reaches every living creature via gravitational force.

Without water, life would be impossible. This continuous distillation process, driven by heat, defines the nature of fire. From water, a portion becomes gross and solidifies into what we know as ''Prithvi'' or ''Bhumi''—earth. Even scientists acknowledge aspects of this Hindu division of creation.

Our bodies and minds are outcomes of ''Pancha Devatas'' (the five deities) and are sustained accordingly. For instance, when hungry, it indicates a lack of energy, necessitating food consumption. Similarly, thirst signals a need to replenish water levels.

So, I must drink. And if there is less heat, then I must seek more warmth somehow or other. We must bring homeostasis. Of course, every minute, we have to breathe in and breathe out ''Prana Vayu, Prana,'' 16 times. That is a very important concept. And then, after that, the energy we receive, ''Prana Shakti'', in the form of breathing in and out, must be expended. Receiving energy and expending energy is called activity. Activity is the manifestation of life, and life goes on. Wherever there is life, there is activity. Activity means energy, and energy must be obtained and expended. God replenishes us as much as necessary, whenever necessary, wherever necessary, and in whatever form necessary to sustain us all.

So, we are not only created but also sustained by the ''Panchadevatas'', and ultimately, when this body falls, it merges back into the five ''Devatas.'' Similarly, the mind, which is a subtle body, merges into the subtle elements. Each part returns to its origin. This is the outline. The prayer in this peace chant is for these instruments, which are the outcome of the ''Panchadevatas'', presided over and sustained by these ''Panchadevatas'', to be universal expressions of individual ''Indriyas'', also known as the presiding deities. We must pray for success in whatever endeavor we undertake.

With this background, let us proceed. What is the first one? ''Shanno Mitraha''. What is ''Mitra? Mitra'' is the presiding deity of ''Prana.'' He is introduced to the ''Prana. Prana'' is ''Mukhya Prana'', which is life, but it becomes subdivided according to Hindu religion into five parts: ''Prana, Apana, Vyana, Udana,'' and ''Samana.'' These are the five functions of energy. The first one is breathing in and out. Who is in charge of that power of breathing in? Those who have experienced breathing problems, like asthma, understand this better.

One activity of ''Prana, Praak Gamanavan'', is defined as ''Prana,'' which moves at the very front itself. This is the most important point. According to ''Ayurveda'', when there is a disturbance between breathing in and breathing out, we become uneasy, which is what we call disease. The presiding deity of ''Mitra, Devata,'' for ''Shem, Varuna'', means what? May they bless us, may they be blissful to us, by ensuring their functions in our body are carried out correctly. That is their blessing, nothing else.

''Varuna Devata r''epresents the ''Apana'' aspect of ''Prana. Apana'' pushes out, which is necessary not only for breathing in but also for breathing out. Even to expel something disagreeable, we require that power. If ''Apana Vayu'' is not functioning properly, we will become very unhealthy, and so on.

So, how nicely these concepts are explained. What is the meaning? Oh, presiding deities called ''Mitra'' and ''Varuna'', in whatever activity I am doing, please help me to breathe in and out in a measured, peaceful, and harmonious way. Whether I am hearing from my teacher, reading a scripture or a book, watching a movie on the cinema screen, or meditating (most importantly), this control of in-breathing and out-breathing is called ''pranayama''. When ''prana'' is controlled, what happens? This in-breathing and out-breathing have a tremendous influence upon our mind.

When both nostrils can breathe in and out evenly and peacefully, the mind automatically awakens. For example, the conjunction of the night with the day is called ''sandhya'', the intermediary time between the end of darkness and sunrise, and between sunset and nightfall. Naturally, because we are connected with the entire universal system, our mind automatically calms down somewhat during these times. Swami Pramanandji explained that when you observe during the day or when engaged in activities that your in-breath and out-breath are flowing evenly, you will find your mind harmonious. To that extent, the mind becomes very peaceful. At that time, if you notice it, you should, if possible, leave everything and utilize that condition for reading, listening to a talk, or meditating. It will be wonderful.

Of course, he was not advocating that if you are a spiritual aspirant working in a hospital and an emergency call comes in, you should immediately stop the vehicle and sit in ''Padmasana'' to meditate. That is not what is meant. However, whenever you can postpone something non-urgent, sit there and utilize that condition for spiritual activities. This harmonious in- and out-breathing is possible by the grace of God, ''Ishwara'', in the form of ''Mitra a''nd ''Varuna Devata'', who are the presiding deities of in-breath and out-breath.

What is this in-breath and out-breath? The two primary functions of the ''prana-shruti.'' Remember this one. Then ''Aryaman,'' meaning ''Surya,'' is the presiding deity of the power of seeing. As I said earlier, every presiding deity of every sense organ and every organ of activity is not mentioned here, but this is what we have to recall and understand. ''O Surya Devata'', be pleasant to us. He is the presiding deity of the ''Chakshu Indriya''. Similarly, space is the presiding deity of the power of hearing, hearing properly. The word "see" is a beautiful English word. When you want to observe something very well, you require this power. But when you are hearing something and someone asks if you are able to follow it, they might say, "Are you able to see it?" meaning clearly able to understand.

By the grace of ''Surya Devata'', the great ''Devata,'' without whom ''Srishti'' (the creation itself) is not possible, we pray. Let me see well. The organs of knowledge, sense organs of knowledge, are called ''Jnana Indriya.'' We also have a prayer for the ''Karmendriyas,'' the organs of action. May the Sun God be pleased with us, bless us, and let my life become very auspicious. It is possible only by his grace.
[[Category:Taittiriya Upanishad]]

Taittiriya Upanishad Lecture 07 on 03 July 2024

2024-07-14T17:26:41Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
We are studying the ''Taittiriya Upanishad.'' In our last class, we were talking about ''Shraddha''. Earlier than that, all the important concepts, which alone can make the study of any ''Upanishad'' successful, have been elaborately discussed. In our last class, especially, the foundation of progress in any field of life, secular or spiritual, is ''Shraddha''—intense faith. What is ''Shraddha''? It is, in essence, indirect knowledge. And if a person possesses ''Shraddha'', what are the benefits? What are the implications of ''Shraddha''? We discussed seven implications in our last class.

First, a person endowed with ''Shraddha'' has a new concept of truth. Previously, this world alone was considered real. Now, through indirect knowledge, God alone is perceived as real. Remember, this person hasn't realized this truth yet; they are simply endowed with ''Shraddha''. They believe, as Sri Ramakrishna used to say about Girish Chandra Ghosh, '125% faith achieves everything.' Thus, faith is everything—a new concept of reality and truth.

Secondly, ''Shraddha'' does not allow a person's mind to deviate until they reach their goal. It's not that the person controls ''Shraddha''; rather, ''Shraddha'' controls them like a spirit possessing a person.

Thirdly, ''Shraddha'' endows a person with tremendous strength because faith is, in other words, equivalent to strength. It enables a person to overcome every obstacle on their path and ensures they reach their goal.

Fourthly, ''Shraddha'' makes a person willing to sacrifice everything; nothing can deter them until their goal is reached.

Fifthly, a person with ''Shraddha'' is endowed with infinite enthusiasm. ''Shraddha'' ensures that they never forget the goal of life and where they stand in relation to it, constantly reminding them, especially of the passing of time. Even a million obstacles cannot cloud their memory.

Lastly, ''Shraddha'' makes a person always joyful because, as Yama tells Nachiketa in the ''Katha Upanishad'', 'O Nachiketa, with the mindset of one endowed with ''Shraddha'', you seem to have realized ''Brahman'' even before the teachings began, certified by your ''Guru.''<nowiki/>' Such a realization is only a matter of time.

To illustrate this, let's remind ourselves of Totapuri Maharaj, Sri Ramakrishna's ''Guru'', who took 40 years to achieve ''Nirvikalpa Samadhi''. In contrast, Sri Ramakrishna, by the grace of the Divine Mother and with the teacher's guidance, immediately attained ''Nirvikalpa Samadhi''. Totapuri Maharaj himself wondered if it was possible for anyone to achieve ''Nirvikalpa Samadhi'' so quickly, given his understanding of phrenology—the science of studying bodily characteristics to predict a person's character. Sri Ramakrishna exemplifies this mindset.

So we have to understand, nothing can stop a person, and if a person is endowed with ''Shraddha'', he is as good as he has already reached the goal, because he is enthusiastic, joyful, and he cannot behave other than what his ''Shraddha'' asks him to behave. In this light, if we study the ''Katha Upanishad,'' the father of Nachiketa, even though he was endowed with some faith, he was not prepared to follow the instructions of the ritual, to fulfill the conditions of the ritual, which are, 'What are you going to do if you are going to step into heaven with all these earthly cows?' But that ''Shraddha'' had not come. That is why the ''Katha Upanishad'' tells his son—who is the son? It is not that there were two persons, a father and a son, but the earlier person, the father, is supposed to have the oscillating mind, not so much endowed with 100% faith. But Nachiketa was the same mind, mature. Now he is endowed with ''Shraddha''. He must have questioned, 'What am I doing? Why am I not giving away when I go to heaven? What am I going to do with all these? Anyway, I will not even remember that I had a body, possessions, a house, some cows.' No. So that is Nachiketa, actually. Nachiketa is a ripened mind, what Sri Ramakrishna calls ''Pakami''. Why did he become ''Pakami?'' Because he was possessed of ''Shraddha''. And so what did he do? As if symbolically the Upanishad is telling us, his father cursed him, 'I give you to death.' And as if he had gone to death. It is like asking, there is a huge compound wall, a very big compound wall, and those who are inside, they can't see what is outside. And a person had a curiosity, 'Today I want to know what is on the other side of this big compound wall.' So he brings a ladder, and then he climbs to the top, and everything becomes crystal clear to him, what is on the other side. So like that, a person endowed with ''Shraddha'', as if he has already stepped to the other side, that is he reached the goal. If a person is endowed with ''Shraddha'', that will not allow him to be untruthful, immoral; his whole character will change according to the ''Shraddha''. And why is our character not changing? Because we profess ''Shraddha'', but really our faith is very, very small. So these are the benefits of ''Shraddha''. So every ''sadhana'' that we do is only to achieve this ''Shraddha''. And Swami Brahmananda tells us, 'Faith'—you have used the word faith, but we should have used the word ''Shraddha''. ''Shraddha'' is like the dawn, and when a person sees the eastern horizon turning into a pinkish colour, the person will know, 'Very soon the sun of knowledge will be rising there.' But that 100% faith will come only just before the knowledge of ''Brahman'' dawns upon a person. But we have to struggle; anybody has to struggle until that time.

So Sri Ramakrishna says, 'What can one not achieve through simple faith?' We have to pray—I have indicated two particular ''Sukthams, Shraddha Suktham'' and ''Medha Suktham''. And we must have faith even in these ''Sukthams''. We must have ''Shraddha'' even in the ''Shraddha Suktham''. But even if we start with a small amount of ''Shraddha'', like a muscle, as we go on exercising, just as it becomes strong, so too does this ''Shraddha'' become stronger and stronger. It grows day by day. And certain experiences also prove to us that what we are keeping our faith in is not blind faith, but that it is reality.

So with this, I think I have more or less covered all the preliminaries. I will give a small introduction. Actually, this is a recapitulation of what we had done earlier. All the ''Upanishads'', as we know, are known as ''Vedanta. 'Veda'<nowiki/>'' means ''Vedas,'' and '''anta''<nowiki/>' means that which practically comes at the end of the ''Aranyakas''. We all know that every ''Veda'' is divided into four parts: the ''Samhita, Brahmana, Aranyaka'', and ''Upanishad''. So at the end of the ''Aranyaka,'' practically (but not necessarily), when a person withdraws his mind from all externalities and then focuses with contemplation on the one goal and strives for a long time, then that person's mind becomes fit. He achieves purity, discrimination, dispassion, concentration, and his mind becomes expanded, identifies. That is called moral life, and it is perfectly ready for the final step. That final step usually comes at the end of the ''Aranyakas''. That is why ''Vedanta'' means 'that which comes at the end.' But some of the ''Upanishads'' do come in the middle as well.

So the meaning of the word ''Vedanta'' is that text which comes at the end of the ''Vedas'' or, better translated, the very essence. What does the ''Veda'' want to teach us? That is called ''Upanishad''—that you are divine, your life is meant to manifest this divinity, and there are pathways by treading which, according to your nature, you will be able to know that you are divine. That is called ''Upanishad.''

So this ''Taittiriya Upanishad'' is a part of the ''Taittiriya Aranyaka'' under the ''Taittiriya'' branch of ''Krishna Yajur Veda. Krishna Yajur Veda'' is the ''Veda'', and it is called ''Krishna'' because there is another version. That story we will come to a little later. '''Krishna''<nowiki/>' means black—''Black Yajur Veda'' and ''White Yajur Veda''—all because of a brilliant pupil called Yajnavalkya. This ''Taittiriya Aranyaka'' has 10 chapters or ''Prapathaka''s. Out of these 10, the first 6 chapters do not teach much ''Vedanta'' but various rituals plus ''Upasanas''. The 7th, 8th, and 9th chapters of this ''Taittiriya Aranyaka'' alone constitute what we now call ''Taittiriya Upanishad''. The 10th chapter of this ''Taittiriya Aranyaka'' is called ''Mahanarayana Upanishad.''

So this ''Mahanarayana Upanishad'' is a marvellous ''Upanishad''. Many of the ''Viraja Homa Mantras'', when a person wants to renounce the world and take to the life of a ''Sannyasi'', require many fires to be lit and offerings to be made with appropriate ''mantras''. These are called ''Viraja Homa Mantras'', and most of them are available in the ''Mahanarayana Upanishad''. There are also marvellous passages there.

So the 10th chapter separately is called ''Mahanarayana Upanishad''. Why is it called ''Upanishad''? That also leads finally to the same goal, which is to know each soul is potentially divine. Each soul is none other than divine. But the 7th, 8th, and 9th chapters of this ''Taittiriya Aranyaka'' are known as ''Taittiriya Upanishad.'' Shankaracharya has written commentary only on these 7th, 8th, and 9th chapters.

This ''Taittiriya Upanishad'' is again divided into three parts. The first is called ''Sikshavalli,'' the second is called ''Anandavalli'' or ''Brahmavalli (Brahmanandavalli''), and the last is called ''Bhrigavalli''. So ''Sikshavalli'' is also called ''Varuni Upanishad''. The word '<nowiki/>''Varuna''' comes in the third part of the ''Taittiriya Upanishad'', popularly known as ''Bhrigavalli. Bhrigu'' was the son of a ''Naira Brahman'' called ''Varuna'', which gives us the understanding that householders can realize God. Here was a person who led a pious household life and was endowed with the knowledge of ''Brahman,'' but by that time he had a son who also wanted to become a ''Naira Brahman''. So he approached him. Because of that name ''Varuna'', that which belongs to ''Varuna'' is called ''Varuni''. So this is called ''Varuni Upanishad'' or ''Varuni Vidya'' because what is summarized in the third chapter of this ''Taittiriya Upanishad'' is nothing but the essence, the summary of the earlier two chapters called ''Sikshavalli'' and ''Brahmanandavalli.''

The ''Upanishad'' is in prose form, divided into paragraphs instead of verses. A paragraph, small or big, is known as ''Anuvaka''. The first chapter is the first part of this ''Taittiriya Upanishad'' called ''Sikshavalli''. The ''Vedic'' name is ''Sivirga'', but for our purpose, ''Siksha'' means training, and ''Valli'' means a chapter. This chapter consists of three main teachings. The first part teaches how to speak properly, how to pronounce ''Vedic'' words, sentences, and ''mantras'' correctly. Previously, a cultured person was easily recognized by their proper intonation, voice strength, and pronunciation.

This ''Taittiriya Upanishad'' is highly chan-table. If any ''Upanishad'' is sing-able with a particular intonation, it is called ''Sama Veda''. If an ''Upanishad'' is in prose form and is highly chant-able, like the ''Taittiriya Upanishad'', it is also considered melodious. So this chapter serves as preparation (''Sadhana Pradhana''). Just as every child, especially a Hindu child, starts their education with a religious ceremony called ''Vidya Abhyasa'', where the name of God is written first, either in a heap of rice or in a flower, etc., so ''Sikshavalli'' is preparatory.

Then, as the child grows up and starts to read easily, forming concepts in the mind, eventually, they will be able to formulate their ideas. Because if we have any idea, it has to be properly articulated in the form of words and sentences. Only then are we considered cultured and educated. This is the first part—how to pronounce. Our ancient ''Rishis'' placed great importance on this idea: even if one syllable is mispronounced, the result may be the opposite of what we expect. There are stories about this, like Ritra's story, but I won't go into it now. For example, in Ritra's story...

The first part of the first chapter, called ''Sikshavalli'' (pronounced '<nowiki/>''Sikshavali''' with a short vowel, not a long one), focuses on pronunciation. Our ancient ''Rishis'' studied the mechanism of sound production from the throat to the lips, determining how many places the air touches. To understand how words or letters are produced, they categorized all consonants into five types. This sets the stage for what is to come—what is called our sound. Without sound, language cannot be constructed. Sound must be present, and when sound interacts with different parts of the sound mechanism, its nature changes. Even in the West, scholars have studied this science, dividing music into seven types of notes. As I mentioned, when pronouncing things in a chanting or singing manner, ''udatta, anudatta,'' and ''swarita'' tones are applied. The first part, therefore, emphasizes understanding this particular science of pronunciation.

Moreover, while pronouncing certain concepts, when two letters combine, they change their nature. This provides a clue on how to perform ''Upasana'' (meditative worship). Similarly, when two words combine, it's called ''Sandhi''; when two words combine, it's called ''Samasa''. Utilizing these combinations can elevate one's practice—turning them into a higher training ground. ''Upasanas'' focus purely, as mentioned earlier, on four aspects: purity, concentration, deeper understanding, and ultimately expanding our minds.

Thus, the first part of ''Sikshavalli'' trains each of us on proper pronunciation, where possible. The second part teaches how to take ordinary events in daily life and turn them into subjects for contemplation. Here's a hint: when the proper text comes, we'll delve deeper into this. For instance, a student visits a teacher's house, learning proper pronunciation from the teacher over time. This relationship can become a subject for contemplation. The teacher represents one part of ''Upasana'', the student another. The way the teacher teaches connects both, leading to their identification, resulting in ''Vidya''—knowledge. 'Ah, this is how it's pronounced.

After some time of imitating the teacher, the student pronounces exactly as the teacher had taught. This is the end result I am hinting at. There are many prayers for the right students, of course implying prayers for the right teachers as well. Like a cow that has given birth to a calf, the mother produces a lot of milk and longs for the baby to drink as much milk as it can, so the baby can survive, grow strong, and mature properly. Similarly, a teacher who masters a subject feels a longing, like a mother, saying, 'I have this milk of knowledge.' That's why Bhagavan Krishna, not just Krishna, the glory of ''Bhagavad Gita,''

''sarvopanishado gavo dogdha gopalanandana:''

''parthovatsa: sudheerbhoktha dugdham gitamrutam mahat''

Every teacher has an unconscious deep desire: 'Let me share it with appropriate, fit students.' Passing on knowledge makes the teacher feel like they have become a disciple. This is a natural desire.

Now, the second part: in the first chapter called ''Sikshavali'', it is divided into twelve sections, each section called an ''Anuvaka''. The first section is only ''Shantipatha'', and the twelfth section is also a ''Shantipatha,'' so there are two ''Shantipathas'' in this ''Sikshavali.'' What is the first part? The prayer, which we are going to discuss very soon today itself. It is a prayer, as I chanted earlier. The same thing is modified slightly at the end of the ''Sikshavali'', which is called the twelfth section. With that, the ''Sikshavali'' is complete, with slight modifications. What is the difference? The first time, this chant is for removing obstacles to gaining the grace of God and for endowing all necessary qualifications. Most importantly, everything is achievable only through the grace of God. That is the essence of every peace chant.

Having taught the disciple in the eleventh ''Anuvaka'', there is a blueprint given, similar to what we call a certificate when a student completes university education. The certificate signifies, 'Now you are well-educated.' Just before the student leaves, this addresses the life course for most people: seeking a job and perhaps getting married. It teaches how to live life—not just how to teach others. My purpose is to lead you to the highest goal of life, and for that, there is a particular way to behave in life. This is called a convocation address. A senior, often the vice-chancellor or another eminent figure, is invited to deliver their experience to all outgoing students. This convocation address provides a marvellous blueprint for entire life. It is applicable not only to Hindus but to everybody, as there are no specific instructions like 'You must call God by this name' or 'Meditate on God in this form, or else you will go to hell.'

The teacher thinks, 'I have successfully completed my duty.' Both the teacher and the student chant together the peace chant, which is more or less like the first ''Anuvaka'', but with the difference that we prayed to you, you listened to our prayers, you granted our prayers, and you made us successful. The teacher succeeded in conveying their experience, and I have succeeded in understanding it in the right way. Now, of course, I have to go and practice it. Many, many thanks. This is called Thank-Giving ''Shantipata'', the second ''Shantipata'' that we get there.

In essence, these are the three elements: prayer to overcome obstacles and become fit, training in pronunciation, how to contemplate with their help to enter a higher realm of consciousness, and finally, after leaving the teacher's house, how to live life until death comes. If we can follow the teacher's instructions as outlined in the 11th ''Anuvaka,'' then we are sure to break all the shackles of this world and attain the realization that I am divine. Previously, this was a teaching from my teacher; now, my own experience confirms my teacher was right. He taught me correctly.

Now, let's delve into the ''Shantipata'', which is very important for us. As I chanted earlier with intonations:

''Om Shanno Mitraha Shem Varunaha Shanno Bhavat Aryamaha Shanna Indro Brihaspati Shanno Vishnu Rukramaha''

That is the first part.

''Namo Brahmane Namaste Vayu Tvameva Pratyaksham Brahmase Tvameva Pratyaksham Brahma Vadeshyami Ritam Vadeshyami Satyam Vadeshyami''

That is the second part.

''Tanmaam Avato Tad Vaktaram Avato Avatomaam Avato Vaktaram''

This is the third part.

''Om Shante Shante Shante''

Repeated three times, this is the fourth part.

Now, let's discuss each of these desires. Each one of us, whether worldly people or spiritual aspirants, has been gifted two instruments: the body and the mind. Whether we aim for worldly success or spiritual growth, these instruments must be fit. Every day, a carpenter sharpens his tools before starting work. Similarly, every worker does the same, including an agricultural worker sharpening his sickle. Likewise, our bodies and minds must be made very fit.

Hindus have a unique understanding: this entire universe is a manifestation of God. As I mentioned earlier in other classes, what we call God in other languages, God means 'he who creates'. Other religions do not talk much about the three aspects of God—only the first aspect: he is the creator. If he is the creator, then who is the sustainer? The same God must be the sustainer or maintainer. And then what is the third function? 'I am manifesting as my child, nourishing and sustaining my child, and in the end, my child has to come back to me.' That is, the effect must return to the cause—''srishti'' (creation), ''sthiti'' (sustenance), and ''laya'' (dissolution).

''Ishwara'' divides himself as if, remember, we follow Shankaracharya's ''Advaita'' school of philosophy. For us, God himself appears to divide himself into three. What are these three? First, each one of us as individuals—'I', 'you', 'she', 'he', 'they'—these are our bodies. Then, for the body, the body consists of the five sense organs of knowledge, five organs of action, plus the mind. These are the eleven ''indriyas'', which are our sense organs through which we interact with the world: ''pancha'' ''jnana indriya, pancha karma indriya'', and mind.

Now, Hindus call this the first part—''adhyatmika'' (pertaining to the self). Then, with whom am I going to interact? How am I going to be sustained? For that purpose, the same ''Ishwara'' who made our bodies and minds also manifests as the external world—the world consisting of the living and non-living. Even though we are part of that world, we distinguish ourselves as 'this is me' and 'that is the world'. That philosophical distinction has to be maintained.

Hindus have a concept called "''adhibhautika''," which refers to the external world with which we have to interact. We are in the world, but we feel that we are not of the world; we are dealing with the world. The third component of ''Ishwara'' is that He manifests as different powers for the maintenance of this world. He is the sun, the moon, the air, the space, the water, and He is in the form of what we call the presiding deities. We cannot function without them.

I will give you a small example. God has endowed me, ''Ishwara'' has endowed me, with an eye. What is the function of the eye? It can see forms and colours; forms are the most important thing. To see the forms, I also require light, and for my eye to function, it must have the special power of perceiving or seeing. There is a presiding deity called the sun, and the sun gives light and heat to illuminate the external world. At the same time, He also gives my eye the power to see.

Who is the sun? He is the light, He is the heat. The collective power of every eye, whether it belongs to a man, a mouse, or a mosquito, is the collective seeing power of every living creature, and that presiding deity is called the sun. The sun manifests as the illuminator and the power of perceiving forms within each one of us in the form of the individual eye. If the sun's power does not function in the eye, it becomes a dead collection of cells, and we cannot see. A blind person may have perfect eyes, but the ''Surya'', the sun, his power, is not manifesting in that person. That is how he is the presiding deity. If I want to see something, there must be something in the external world. The same sun is the sustainer of the entire creation outside and the power of seeing within each of us.

I am only giving the example of the eye. There are also presiding deities for the ear, the nose, the tongue, and the skin. These are called presiding deities. If the student wants this instrument called the body-mind to be a perfectly honed instrument, then he must pray to the gods. It is you who are manifesting as me. I cannot sustain or exist without you. All this time, I thought I had nothing to do with you and you had nothing to do with me, but now I know that it is you who are manifesting as me and sustaining me. In the end, when this body, this instrument, becomes incapable of functioning, you will take it back, break it into its original components, purify it, reconstruct it, and recombine it into another body, another mind.

Prayer to these presiding deities is very important. Why? Because I must become a fit instrument, and all obstacles must be removed. These are the two important purposes of every ''Shanti Patha''. With this, in today's class, we will just talk about a few things. First, we say "''Om''." Before starting any activity, we have to remember God; only then will it be auspicious.

There are a few words like ''Hari Om, Om, Tat, Sat'', and ''Atha'' that, when uttered, serve as prayers. These prayers acknowledge that without God's grace, it is impossible for us to function, let alone reach our goals. We begin with "''Om''," and then start with "''Shanno Mitraha." "Shem''" means auspiciousness. What is auspiciousness? ''Mitraha'', who is the ''Mitra? Mitra'' is the presiding deity for the day. According to Shankaracharya, ''Mitra Devata'', also called ''Surya Devata'', is the presiding deity of ''Prana Shakti''.

From a scientific point of view, if there were no sun, there would be no life at all. Whenever we eat something, it provides us with energy. Food is essentially energy produced by the sun. Plants can directly convert the sun's power into energy through photosynthesis, but we and other animals cannot. We depend on plants and other animals for our sustenance. Even a tiger, which does not eat grass, eats animals like deer and buffaloes, which in turn eat plants. Thus, indirectly, we receive the power to sustain our life from the sun.

The presiding deity for ''Prana Shakti'', especially during the daytime, is called ''Mitra''. He is the presiding deity of ''Prana Shakti. Pranaha'', or the first breath, is the act of breathing in and out. When we breathe in, oxygen enters our body. Without breathing, we cannot do anything. This marvellous understanding comes from the ''Upanishads.'' When we breathe in, we take in air, which means oxygen, not carbon dioxide. The ''Vayu Devata'' (deity of air) is essential for our sustenance, especially for making our ''Prana'' active. Let the presiding deity called ''Mitra'' bless me and bring auspiciousness. Let me be endowed with a sufficient amount of ''Prana''.

The next presiding deity is called ''Varuna. Prana Shakti'' within each human being is subdivided into five categories: ''Prana, Apana, Vyana, Udana,'' etc. Breathing in alone is not enough; breathing out is also necessary. When we breathe in the ''Prana'' in the form of ''Vayu'', it is called ''Vayu Varuna Devata'', the god of air. Air means oxygen, and oxygen means life. ''Varuna Devata'' is in charge of one of the five functions of ''Prana''.

''Apana'' means ''Adhoga Manava'', which refers to a downward movement. It requires a special power called ''Adho''. When I breathe in, it has to go within my body, and that downward movement is ''Apana''. Additionally, when we need to discharge something, such as sweat, urine, or stool, a certain type of energy or force must push it down and out. This particular function of the ''Prana'' is called ''Apana Visarjana Kriya.''

So, what is it? ''O Devatas, O Mitra Devata, O Varuna Devata'', when I am listening to teachings or performing actions like lifting something, I require breathing in and out. For breathing in, I rely on ''Mitra Devata''; for breathing out, I need ''Varuna Devata.'' If the lungs do not function properly, we may be able to breathe in, but that could be our last breath. ''O Varuna, O Mitra'', whatever activity I am doing, especially when I am listening to my teacher's words, my breathing in and out must be absolutely ''Sama'' (balanced) and without agitation. An agitated mind can be observed through irregular breathing. When a person becomes emotional, they breathe very quickly, but when they are peaceful, such as during sleep, their in-breath and out-breath are almost equal.

Swami Brahmananda used to say that when you sit for meditation, observe which nostril is more active. Is the intake of breath stronger, or is the exhalation stronger? ''Shwasa'' means taking in, and ''Nishwasa'' means throwing out. For effective meditation, both must be equal. If they are not, there is a practice called ''Pranayama''. Controlling the breath is called ''Pranayama,'' and breath is related to ''Prana'', not just air. ''Prana'' is connected to the mind, and the mind is related to thoughts. By practicing ''Pranayama'', we can bring our breath under control, which helps in making the mind steadfast. Great teachers often advise practicing ''Pranayama'' for this reason.

These are wonderful concepts, and we will discuss them further in our next class.
[[Category:Taittiriya Upanishad]]

Taittiriya Upanishad Lecture 07 on 03 July 2024

2024-07-12T22:18:26Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
We are studying the ''Taittiriya Upanishad.'' In our last class, we were talking about ''Shraddha''. Earlier than that, all the important concepts, which alone can make the study of any ''Upanishad'' successful, have been elaborately discussed. In our last class, especially, the foundation of progress in any field of life, secular or spiritual, is ''Shraddha''—intense faith. What is ''Shraddha''? It is, in essence, indirect knowledge. And if a person possesses ''Shraddha'', what are the benefits? What are the implications of ''Shraddha''? We discussed seven implications in our last class.

First, a person endowed with ''Shraddha'' has a new concept of truth. Previously, this world alone was considered real. Now, through indirect knowledge, God alone is perceived as real. Remember, this person hasn't realized this truth yet; they are simply endowed with ''Shraddha''. They believe, as Sri Ramakrishna used to say about Girish Chandra Ghosh, '125% faith achieves everything.' Thus, faith is everything—a new concept of reality and truth.

Secondly, ''Shraddha'' does not allow a person's mind to deviate until they reach their goal. It's not that the person controls ''Shraddha''; rather, ''Shraddha'' controls them like a spirit possessing a person.

Thirdly, ''Shraddha'' endows a person with tremendous strength because faith is, in other words, equivalent to strength. It enables a person to overcome every obstacle on their path and ensures they reach their goal.

Fourthly, ''Shraddha'' makes a person willing to sacrifice everything; nothing can deter them until their goal is reached.

Fifthly, a person with ''Shraddha'' is endowed with infinite enthusiasm. ''Shraddha'' ensures that they never forget the goal of life and where they stand in relation to it, constantly reminding them, especially of the passing of time. Even a million obstacles cannot cloud their memory.

Lastly, ''Shraddha'' makes a person always joyful because, as Yama tells Nachiketa in the ''Katha Upanishad'', 'O Nachiketa, with the mindset of one endowed with ''Shraddha'', you seem to have realized ''Brahman'' even before the teachings began, certified by your ''Guru.''<nowiki/>' Such a realization is only a matter of time.

To illustrate this, let's remind ourselves of Totapuri Maharaj, Sri Ramakrishna's ''Guru'', who took 40 years to achieve ''Nirvikalpa Samadhi''. In contrast, Sri Ramakrishna, by the grace of the Divine Mother and with the teacher's guidance, immediately attained ''Nirvikalpa Samadhi''. Totapuri Maharaj himself wondered if it was possible for anyone to achieve ''Nirvikalpa Samadhi'' so quickly, given his understanding of phrenology—the science of studying bodily characteristics to predict a person's character. Sri Ramakrishna exemplifies this mindset.

So we have to understand, nothing can stop a person, and if a person is endowed with ''Shraddha'', he is as good as he has already reached the goal, because he is enthusiastic, joyful, and he cannot behave other than what his ''Shraddha'' asks him to behave. In this light, if we study the ''Katha Upanishad,'' the father of Nachiketa, even though he was endowed with some faith, he was not prepared to follow the instructions of the ritual, to fulfill the conditions of the ritual, which are, 'What are you going to do if you are going to step into heaven with all these earthly cows?' But that ''Shraddha'' had not come. That is why the ''Katha Upanishad'' tells his son—who is the son? It is not that there were two persons, a father and a son, but the earlier person, the father, is supposed to have the oscillating mind, not so much endowed with 100% faith. But Nachiketa was the same mind, mature. Now he is endowed with ''Shraddha''. He must have questioned, 'What am I doing? Why am I not giving away when I go to heaven? What am I going to do with all these? Anyway, I will not even remember that I had a body, possessions, a house, some cows.' No. So that is Nachiketa, actually. Nachiketa is a ripened mind, what Sri Ramakrishna calls ''Pakami''. Why did he become ''Pakami?'' Because he was possessed of ''Shraddha''. And so what did he do? As if symbolically the Upanishad is telling us, his father cursed him, 'I give you to death.' And as if he had gone to death. It is like asking, there is a huge compound wall, a very big compound wall, and those who are inside, they can't see what is outside. And a person had a curiosity, 'Today I want to know what is on the other side of this big compound wall.' So he brings a ladder, and then he climbs to the top, and everything becomes crystal clear to him, what is on the other side. So like that, a person endowed with ''Shraddha'', as if he has already stepped to the other side, that is he reached the goal. If a person is endowed with ''Shraddha'', that will not allow him to be untruthful, immoral; his whole character will change according to the ''Shraddha''. And why is our character not changing? Because we profess ''Shraddha'', but really our faith is very, very small. So these are the benefits of ''Shraddha''. So every ''sadhana'' that we do is only to achieve this ''Shraddha''. And Swami Brahmananda tells us, 'Faith'—you have used the word faith, but we should have used the word ''Shraddha''. ''Shraddha'' is like the dawn, and when a person sees the eastern horizon turning into a pinkish colour, the person will know, 'Very soon the sun of knowledge will be rising there.' But that 100% faith will come only just before the knowledge of ''Brahman'' dawns upon a person. But we have to struggle; anybody has to struggle until that time.

So Sri Ramakrishna says, 'What can one not achieve through simple faith?' We have to pray—I have indicated two particular ''Sukthams, Shraddha Suktham'' and ''Medha Suktham''. And we must have faith even in these ''Sukthams''. We must have ''Shraddha'' even in the ''Shraddha Suktham''. But even if we start with a small amount of ''Shraddha'', like a muscle, as we go on exercising, just as it becomes strong, so too does this ''Shraddha'' become stronger and stronger. It grows day by day. And certain experiences also prove to us that what we are keeping our faith in is not blind faith, but that it is reality.

So with this, I think I have more or less covered all the preliminaries. I will give a small introduction. Actually, this is a recapitulation of what we had done earlier. All the ''Upanishads'', as we know, are known as ''Vedanta. 'Veda'<nowiki/>'' means ''Vedas,'' and '''anta''<nowiki/>' means that which practically comes at the end of the ''Aranyakas''. We all know that every ''Veda'' is divided into four parts: the ''Samhita, Brahmana, Aranyaka'', and ''Upanishad''. So at the end of the ''Aranyaka,'' practically (but not necessarily), when a person withdraws his mind from all externalities and then focuses with contemplation on the one goal and strives for a long time, then that person's mind becomes fit. He achieves purity, discrimination, dispassion, concentration, and his mind becomes expanded, identifies. That is called moral life, and it is perfectly ready for the final step. That final step usually comes at the end of the ''Aranyakas''. That is why ''Vedanta'' means 'that which comes at the end.' But some of the ''Upanishads'' do come in the middle as well.

So the meaning of the word ''Vedanta'' is that text which comes at the end of the ''Vedas'' or, better translated, the very essence. What does the ''Veda'' want to teach us? That is called ''Upanishad''—that you are divine, your life is meant to manifest this divinity, and there are pathways by treading which, according to your nature, you will be able to know that you are divine. That is called ''Upanishad.''

So this ''Taittiriya Upanishad'' is a part of the ''Taittiriya Aranyaka'' under the ''Taittiriya'' branch of ''Krishna Yajur Veda. Krishna Yajur Veda'' is the ''Veda'', and it is called ''Krishna'' because there is another version. That story we will come to a little later. '''Krishna''<nowiki/>' means black—''Black Yajur Veda'' and ''White Yajur Veda''—all because of a brilliant pupil called Yajnavalkya. This ''Taittiriya Aranyaka'' has 10 chapters or ''Prapathaka''s. Out of these 10, the first 6 chapters do not teach much ''Vedanta'' but various rituals plus ''Upasanas''. The 7th, 8th, and 9th chapters of this ''Taittiriya Aranyaka'' alone constitute what we now call ''Taittiriya Upanishad''. The 10th chapter of this ''Taittiriya Aranyaka'' is called ''Mahanarayana Upanishad.''

So this ''Mahanarayana Upanishad'' is a marvellous ''Upanishad''. Many of the ''Uraja Homa Mantras'', when a person wants to renounce the world and take to the life of a ''Sannyasi'', require many fires to be lit and offerings to be made with appropriate ''mantras''. These are called ''Uraja Homa Mantras'', and most of them are available in the ''Mahanarayana Upanishad''. There are also marvellous passages there.

So the 10th chapter separately is called ''Mahanarayana Upanishad''. Why is it called ''Upanishad''? That also leads finally to the same goal, which is to know each soul is potentially divine. Each soul is none other than divine. But the 7th, 8th, and 9th chapters of this ''Taittiriya Aranyaka'' are known as ''Taittiriya Upanishad.'' Shankaracharya has written commentary only on these 7th, 8th, and 9th chapters.

This ''Taittiriya Upanishad'' is again divided into three parts. The first is called ''Sikshavalli,'' the second is called ''Anandavalli'' or ''Brahmavalli (Brahmanandavalli''), and the last is called ''Bhrigavalli''. So ''Sikshavalli'' is also called ''Varuni Upanishad''. The word '<nowiki/>''Varuna''' comes in the third part of the ''Taittiriya Upanishad'', popularly known as ''Bhrigavalli. Bhrigu'' was the son of a ''Naira Brahman'' called ''Varuna'', which gives us the understanding that householders can realize God. Here was a person who led a pious household life and was endowed with the knowledge of ''Brahman,'' but by that time he had a son who also wanted to become a ''Naira Brahman''. So he approached him. Because of that name ''Varuna'', that which belongs to ''Varuna'' is called ''Varuni''. So this is called ''Varuni Upanishad'' or ''Varuni Vidya'' because what is summarized in the third chapter of this ''Taittiriya Upanishad'' is nothing but the essence, the summary of the earlier two chapters called ''Sikshavalli'' and ''Brahmanandavalli.''

The ''Upanishad'' is in prose form, divided into paragraphs instead of verses. A paragraph, small or big, is known as ''Anuvaka''. The first chapter is the first part of this ''Taittiriya Upanishad'' called ''Sikshavalli''. The ''Vedic'' name is ''Sivirga'', but for our purpose, ''Siksha'' means training, and ''Valli'' means a chapter. This chapter consists of three main teachings. The first part teaches how to speak properly, how to pronounce ''Vedic'' words, sentences, and mantras correctly. Previously, a cultured person was easily recognized by their proper intonation, voice strength, and pronunciation.

This ''Taittiriya Upanishad'' is highly chan-table. If any ''Upanishad'' is sing-able with a particular intonation, it is called ''Sama Veda''. If an ''Upanishad'' is in prose form and is highly chant-able, like the ''Taittiriya Upanishad'', it is also considered melodious. So this chapter serves as preparation (''Sadhana Pradhana''). Just as every child, especially a Hindu child, starts their education with a religious ceremony called ''Vidya Abhyasa'', where the name of God is written first, either in a heap of rice or in a flower, etc., so ''Sikshavalli'' is preparatory.

Then, as the child grows up and starts to read easily, forming concepts in the mind, eventually, they will be able to formulate their ideas. Because if we have any idea, it has to be properly articulated in the form of words and sentences. Only then are we considered cultured and educated. This is the first part—how to pronounce. Our ancient ''Rishis'' placed great importance on this idea: even if one syllable is mispronounced, the result may be the opposite of what we expect. There are stories about this, like Ritra's story, but I won't go into it now. For example, in Ritra's story...

The first part of the first chapter, called ''Sikshavalli'' (pronounced '<nowiki/>''Sikshavali''' with a short vowel, not a long one), focuses on pronunciation. Our ancient ''Rishis'' studied the mechanism of sound production from the throat to the lips, determining how many places the air touches. To understand how words or letters are produced, they categorized all consonants into five types. This sets the stage for what is to come—what is called our sound. Without sound, language cannot be constructed. Sound must be present, and when sound interacts with different parts of the sound mechanism, its nature changes. Even in the West, scholars have studied this science, dividing music into seven types of notes. As I mentioned, when pronouncing things in a chanting or singing manner, ''udatta, anudatta,'' and ''swarita'' tones are applied. The first part, therefore, emphasizes understanding this particular science of pronunciation.

Moreover, while pronouncing certain concepts, when two letters combine, they change their nature. This provides a clue on how to perform ''Upasana'' (meditative worship). Similarly, when two words combine, it's called ''Sandhi''; when two words combine, it's called ''Samasa''. Utilizing these combinations can elevate one's practice—turning them into a higher training ground. ''Upasanas'' focus purely, as mentioned earlier, on four aspects: purity, concentration, deeper understanding, and ultimately expanding our minds.

Thus, the first part of ''Sikshavalli'' trains each of us on proper pronunciation, where possible. The second part teaches how to take ordinary events in daily life and turn them into subjects for contemplation. Here's a hint: when the proper text comes, we'll delve deeper into this. For instance, a student visits a teacher's house, learning proper pronunciation from the teacher over time. This relationship can become a subject for contemplation. The teacher represents one part of ''Upasana'', the student another. The way the teacher teaches connects both, leading to their identification, resulting in ''Vidya''—knowledge. 'Ah, this is how it's pronounced.

After some time of imitating the teacher, the student pronounces exactly as the teacher had taught. This is the end result I am hinting at. There are many prayers for the right students, of course implying prayers for the right teachers as well. Like a cow that has given birth to a calf, the mother produces a lot of milk and longs for the baby to drink as much milk as it can, so the baby can survive, grow strong, and mature properly. Similarly, a teacher who masters a subject feels a longing, like a mother, saying, 'I have this milk of knowledge.' That's why Bhagavan Krishna, not just Krishna, the glory of ''Bhagavad Gita''—every teacher has an unconscious deep desire: 'Let me share it with appropriate, fit students.' Passing on knowledge makes the teacher feel like they have become a disciple. This is a natural desire.

Now, the second part: in the first chapter called ''Sikshavali'', it is divided into twelve sections, each section called an ''Anuvaka''. The first section is only ''Shantipatha'', and the twelfth section is also a ''Shantipatha,'' so there are two ''Shantipathas'' in this ''Sikshavali.'' What is the first part? The prayer, which we are going to discuss very soon today itself. It is a prayer, as I chanted earlier. The same thing is modified slightly at the end of the ''Sikshavali'', which is called the twelfth section. With that, the ''Sikshavali'' is complete, with slight modifications. What is the difference? The first time, this chant is for removing obstacles to gaining the grace of God and for endowing all necessary qualifications. Most importantly, everything is achievable only through the grace of God. That is the essence of every peace chant.

Having taught the disciple in the eleventh ''Anuvaka'', there is a blueprint given, similar to what we call a certificate when a student completes university education. The certificate signifies, 'Now you are well-educated.' Just before the student leaves, this addresses the life course for most people: seeking a job and perhaps getting married. It teaches how to live life—not just how to teach others. My purpose is to lead you to the highest goal of life, and for that, there is a particular way to behave in life. This is called a convocation address. A senior, often the vice-chancellor or another eminent figure, is invited to deliver their experience to all outgoing students. This convocation address provides a marvelous blueprint for entire life. It is applicable not only to Hindus but to everybody, as there are no specific instructions like 'You must call God by this name' or 'Meditate on God in this form, or else you will go to hell.'

The teacher thinks, 'I have successfully completed my duty.' Both the teacher and the student chant together the peace chant, which is more or less like the first ''Anuvaka'', but with the difference that we prayed to you, you listened to our prayers, you granted our prayers, and you made us successful. The teacher succeeded in conveying their experience, and I have succeeded in understanding it in the right way. Now, of course, I have to go and practice it. Many, many thanks. This is called Thank-Giving ''Shantipata'', the second ''Shantipata'' that we get there.

In essence, these are the three elements: prayer to overcome obstacles and become fit, training in pronunciation, how to contemplate with their help to enter a higher realm of consciousness, and finally, after leaving the teacher's house, how to live life until death comes. If we can follow the teacher's instructions as outlined in the 11th ''Anuvaka,'' then we are sure to break all the shackles of this world and attain the realization that I am divine. Previously, this was a teaching from my teacher; now, my own experience confirms my teacher was right. He taught me correctly.

Now, let's delve into the ''Shantipata'', which is very important for us. As I chanted earlier with intonations:

'''Om Shanno Mitraha Shem Varunaha Shanno Bhavat Aryamaha Shanna Indro Brihaspati Shanno Vishnu Rukramaha'''

That is the first part.

'''Namo Brahmane Namaste Vayu Tvameva Pratyaksham Brahmase Tvameva Pratyaksham Brahma Vadeshyami Ritam Vadeshyami Satyam Vadeshyami'''

That is the second part.

'''Tanmaam Avato Tad Vaktaram Avato Avatomaam Avato Vaktaram'''

This is the third part.

'''Om Shante Shante Shante'''

Repeated three times, this is the fourth part.

Now, let's discuss each of these desires. Each one of us, whether worldly people or spiritual aspirants, has been gifted two instruments: the body and the mind. Whether we aim for worldly success or spiritual growth, these instruments must be fit. Every day, a carpenter sharpens his tools before starting work. Similarly, every worker does the same, including an agricultural worker sharpening his sickle. Likewise, our bodies and minds must be made very fit.

Hindus have a unique understanding: this entire universe is a manifestation of God. As I mentioned earlier in other classes, what we call God in other languages, God means 'he who creates'. Other religions do not talk much about the three aspects of God—only the first aspect: he is the creator. If he is the creator, then who is the sustainer? The same God must be the sustainer or maintainer. And then what is the third function? 'I am manifesting as my child, nourishing and sustaining my child, and in the end, my child has to come back to me.' That is, the effect must return to the cause—''srishti'' (creation), ''sthiti'' (sustenance), and ''laya'' (dissolution).

''Ishwara'' divides himself as if, remember, we follow Shankaracharya's ''Advaita'' school of philosophy. For us, God himself appears to divide himself into three. What are these three? First, each one of us as individuals—'I', 'you', 'she', 'he', 'they'—these are our bodies. Then, for the body, the body consists of the five sense organs of knowledge, five organs of action, plus the mind. These are the eleven ''indriyas'', which are our sense organs through which we interact with the world: ''pancha'' ''jnana indriya, pancha karma indriya'', and mind.

Now, Hindus call this the first part—adhyatmika (pertaining to the self). Then, with whom am I going to interact? How am I going to be sustained? For that purpose, the same ''Ishwara'' who made our bodies and minds also manifests as the external world—the world consisting of the living and non-living. Even though we are part of that world, we distinguish ourselves as 'this is me' and 'that is the world'. That philosophical distinction has to be maintained.

Hindus have a concept called "''adhibhautika''," which refers to the external world with which we have to interact. We are in the world, but we feel that we are not of the world; we are dealing with the world. The third component of ''Ishwara'' is that He manifests as different powers for the maintenance of this world. He is the sun, the moon, the air, the space, the water, and He is in the form of what we call the presiding deities. We cannot function without them.

I will give you a small example. God has endowed me, ''Ishwara'' has endowed me, with an eye. What is the function of the eye? It can see forms and colours; forms are the most important thing. To see the forms, I also require light, and for my eye to function, it must have the special power of perceiving or seeing. There is a presiding deity called the sun, and the sun gives light and heat to illuminate the external world. At the same time, He also gives my eye the power to see.

Who is the sun? He is the light, He is the heat. The collective power of every eye, whether it belongs to a man, a mouse, or a mosquito, is the collective seeing power of every living creature, and that presiding deity is called the sun. The sun manifests as the illuminator and the power of perceiving forms within each one of us in the form of the individual eye. If the sun's power does not function in the eye, it becomes a dead collection of cells, and we cannot see. A blind person may have perfect eyes, but the ''Surya'', the sun, his power, is not manifesting in that person. That is how he is the presiding deity. If I want to see something, there must be something in the external world. The same sun is the sustainer of the entire creation outside and the power of seeing within each of us.

I am only giving the example of the eye. There are also presiding deities for the ear, the nose, the tongue, and the skin. These are called presiding deities. If the student wants this instrument called the body-mind to be a perfectly honed instrument, then he must pray to the gods. It is you who are manifesting as me. I cannot sustain or exist without you. All this time, I thought I had nothing to do with you and you had nothing to do with me, but now I know that it is you who are manifesting as me and sustaining me. In the end, when this body, this instrument, becomes incapable of functioning, you will take it back, break it into its original components, purify it, reconstruct it, and recombine it into another body, another mind.

Prayer to these presiding deities is very important. Why? Because I must become a fit instrument, and all obstacles must be removed. These are the two important purposes of every ''Shanti Patha''. With this, in today's class, we will just talk about a few things. First, we say "''Om''." Before starting any activity, we have to remember God; only then will it be auspicious.

There are a few words like ''Hari Om, Om, Tat, Sat'', and ''Atha'' that, when uttered, serve as prayers. These prayers acknowledge that without God's grace, it is impossible for us to function, let alone reach our goals. We begin with "''Om''," and then start with "''Shanno Mitraha." "Shem''" means auspiciousness. What is auspiciousness? ''Mitraha'', who is the ''Mitra? Mitra'' is the presiding deity for the day. According to Shankaracharya, ''Mitra Devata'', also called ''Surya Devata'', is the presiding deity of ''Prana Shakti''.

From a scientific point of view, if there were no sun, there would be no life at all. Whenever we eat something, it provides us with energy. Food is essentially energy produced by the sun. Plants can directly convert the sun's power into energy through photosynthesis, but we and other animals cannot. We depend on plants and other animals for our sustenance. Even a tiger, which does not eat grass, eats animals like deer and buffaloes, which in turn eat plants. Thus, indirectly, we receive the power to sustain our life from the sun.

The presiding deity for ''Prana Shakti'', especially during the daytime, is called ''Mitra''. He is the presiding deity of ''Prana Shakti. Pranaha'', or the first breath, is the act of breathing in and out. When we breathe in, oxygen enters our body. Without breathing, we cannot do anything. This marvelous understanding comes from the ''Upanishads.'' When we breathe in, we take in air, which means oxygen, not carbon dioxide. The ''Vayu Devata'' (deity of air) is essential for our sustenance, especially for making our ''Prana'' active. Let the presiding deity called ''Mitra'' bless me and bring auspiciousness. Let me be endowed with a sufficient amount of ''Prana''.

The next presiding deity is called ''Varuna. Prana Shakti'' within each human being is subdivided into five categories: ''Prana, Apana, Vyana, Udana,'' etc. Breathing in alone is not enough; breathing out is also necessary. When we breathe in the ''Prana'' in the form of ''Vayu'', it is called ''Vayu Varuna Devata'', the god of air. Air means oxygen, and oxygen means life. ''Varuna Devata'' is in charge of one of the five functions of ''Prana''.

''Apana'' means ''Adhoga Manava'', which refers to a downward movement. It requires a special power called ''Adho''. When I breathe in, it has to go within my body, and that downward movement is ''Apana''. Additionally, when we need to discharge something, such as sweat, urine, or stool, a certain type of energy or force must push it down and out. This particular function of the ''Prana'' is called ''Apana Visarjana Kriya.''

So, what is it? ''O Devatas, O Mitra Devata, O Varuna Devata'', when I am listening to teachings or performing actions like lifting something, I require breathing in and out. For breathing in, I rely on ''Mitra Devata''; for breathing out, I need ''Varuna Devata.'' If the lungs do not function properly, we may be able to breathe in, but that could be our last breath. ''O Varuna, O Mitra'', whatever activity I am doing, especially when I am listening to my teacher's words, my breathing in and out must be absolutely ''Sama'' (balanced) and without agitation. An agitated mind can be observed through irregular breathing. When a person becomes emotional, they breathe very quickly, but when they are peaceful, such as during sleep, their in-breath and out-breath are almost equal.

Swami Brahmananda used to say that when you sit for meditation, observe which nostril is more active. Is the intake of breath stronger, or is the exhalation stronger? ''Shwasa'' means taking in, and ''Nishwasa'' means throwing out. For effective meditation, both must be equal. If they are not, there is a practice called ''Pranayama''. Controlling the breath is called ''Pranayama,'' and breath is related to ''Prana'', not just air. ''Prana'' is connected to the mind, and the mind is related to thoughts. By practicing ''Pranayama'', we can bring our breath under control, which helps in making the mind steadfast. Great teachers often advise practicing ''Pranayama'' for this reason.

These are wonderful concepts, and we will discuss them further in our next class.
[[Category:Taittiriya Upanishad]]

Taittiriya Upanishad Lecture 06 on 26 June 2024

2024-07-05T16:58:54Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
We are studying the ''Taittiriya Upanishad''. So, before entering into the text proper, we were discussing certain preliminaries. As I mentioned, I was interspersing, interchanging with the ''Chandogya Upanishad'' also because both we have started only recently. Any ''Upanishad'' requires certain preliminaries. In our last class, I have been discussing what is called ''Shraddha''. That is the most important topic in the whole world. The whole ''sadhana'' is only to obtain ''Shraddha''. Why is it so? Because in our day-to-day life, whatever we do depends upon what we think is real. We will never do, even if we wish, anything that we know is not real. Rarely do we sit and analyse why we do certain things. Only what we consider to be real, our actions, our reactions, both depend upon. I am just giving you the importance of this point.

Suppose somebody is pretending. Very often, you know, parents pretend as if they are very, very angry with the baby and go on making faces and like that. But the more the parents do that, the more the baby starts laughing because it understands these people want to play. It is not real. But if it is real, then the opposite reaction will come. Everything that we do depends upon what we think to be real. Whether what we think to be real is really real or it is absolutely false, just the opposite of reality, that's a totally different issue. But everybody only does whatever we think to be real.

So, to consider something as real, then only a real reaction will come. From what we think to be wrong, an unreal reaction will come. Every drama is nothing but pretence, as if. And that is why we are able to enjoy it. If anybody goes to a cinema, movie, and then thinks it is real, then people will not survive long. Some people may even have heart attacks, especially nowadays. But we enjoy hugely because it is make-believe. Everybody, the director knows it is make-believe. We also know it is make-believe. And in make-believe, we can make anything happen. The impossible can happen. And that is exactly the definition of ''Maya''.

So, in this make-believe, there is birth, there is growth, there is death, there is tragedy, there is happiness, there is unhappiness, there are heavens, there are hells. These are all make-believes. And why are we enjoying all those things? Really speaking, we are going to enjoy all those things. The whole purpose of every scripture is to educate us. What we think is real is nothing but ''mithya''. But after some development in spiritual life, spiritual progress, then we understand. And then the scriptures use a new word for that. This is called ''Leela''. Usually, this word ''Leela'', only after reaching the roof, one knows everything is made up of the roof and not separate from the roof. As Sri Ramakrishna would say, he is habituated to speak like that. This is after realization of ''Brahman''.

Then when the person comes back into this old body-mind complex, he is called ''Jivan Mukta''. And what he does or what happens in his life is called ''Leela''. That is why in South India, there is a temple called Sri Ranganatha Temple. ''Ranga'' means a stage for drama. And then everything is ''Leela''. That is why he is not lying down. He is not standing up. He is half reclined. That is a beautiful concept, ''Leela''. This is what Sri Ramakrishna wants to say, that the whole universe is nothing but ''Leela''. Instead of using very horrible words like ''Maya'' and ''mithya'', Sri Ramakrishna prefers the word ''Leela''. This is her ''Leela'', her will.

Then Sri Ramakrishna says, "This is the Divine Mother's will." We should not equate it with what we call, we understand our will. It has to be equated with ''Leela''. Because if it is real, it is a horrible thing. But it appears to be real. It is never real.

Now, what is all this topic? It is in relationship in the context of ''Shraddha''. What is ''Shraddha''? The very definition of ''Shraddha'' is, without having direct knowledge, then we start to have deep faith. Even as I said, that word faith is a very weak word. So, this is nothing but pure faith. What is this faith? It is called ''Shraddha.'' What is this ''Shraddha''? As if we know that God is real. Life is continuous. There is no death. There are other universes to perform our ''Leelas''. And we know that there are other experiences. Afterlife also is there. But we do not have that knowledge. These sense organs cannot give that knowledge. That is why ''Shraddha'' is needed. And Sri Ramakrishna has a lot to say about it. And Swami Vivekananda has clarified what Sri Ramakrishna really meant. I will come to that right now.

So what is ''Shraddha''? ''Shraddha'' is indirect knowledge. So when we have some knowledge, direct knowledge, we act, we react, we think, we wish, or we want to run away. Because we think we know it is real. We know it is real. So ''Shraddha'' means we know God exists. We know there is life after. We know our ''Karmaphala'' is going to fructify. We know. But we don't get that knowledge like we see a tree, etc. But through the scriptures. A baby doesn't know anything. Sri Ramakrishna gives an example. A mother says to the baby, there is a bogeyman in that other room. Don't ever enter. He will take you away. And the baby has absolute faith. She never doubts the mother's words. But what is the bogey person there? Sometimes you may say, cannot say Sri Ramakrishna, you give better examples. What does bogeyman do? He will harm the baby. What does this room contain? There is some equipment which can be highly dangerous to the life of the baby. The purpose is to protect the baby. So there is faith. And Sri Ramakrishna gives many, many examples for that. But important, what is ''Shraddha''? Indirect knowledge as if we know. But we have no direct knowledge. It comes to us through the scripture, through the ''Guru'', through our well-wishers. Even in this world also. When Einstein says something, this is what we call authority. When an authoritarian says, and we believe because we have faith in him that he knows what he is talking about.

So to have that, when the ''Upanishads'' say that everything that we experience is not real, rather, what does this is also a very interesting word, you must bear with me because so much of misconception has accumulated in our brains. Especially unable to understand the real purport of the scriptures, we go on misunderstanding something for something else. ''Maya, Mithya''. Even from the ''Advaita'' point of view, what does ''Advaita'' want to say about ''Maya''? It is not that there is really something. This world is ''Mithya''. This world is ''Maya''. It doesn't mean that there is an illusoriness. What ''Advaita'' really means is that everything that we are experiencing is none other than God. God in everything. As we know, Swami Vivekananda had given beautiful talks on ''Jnana Yoga'' and they are all based on different statements of the ''Upanishads''.

In case you do not know, you have to understand this one. Every chapter, especially the chapters on ''Maya''—I think there are three marvellous explanations on this ''Maya''. So here, there is one chapter called "Everything is God." This is taken from the ''Isavasya Upanishad'', the very first ''mantra'' of the ''Isavasya Upanishad'': "Everything is enveloped by God." ''Isavasya idam sarvam''. But it doesn't mean—we should never misunderstand—some object is covered with a piece of cloth. Like that, what is the problem with this illustration? So there is an object and a cloth is covering it. We only see the cloth. We mistake it for the cloth. But we do not really see. There are not two objects. A real object which is completely covered up by the cloth. That is not the meaning. That means everything is God. God is everything. Nothing else exists excepting God. This is the real meaning of ''Maya. Maya'' means outward appearance. There is not an illusory world. The illusion exists in our minds. That's why many times I try to emphasize this point. When we hear that classical example, mistaking a rope for a snake, the rope has never become a snake. Throughout past, present, future, there is only that rope. But because of certain fears, certain ideas, past experiences in our lives, we immediately mistake it. Mistake. Mistake means what? This is the real meaning of it. So instead of seeing it as it is, as a rope, we only see it as a snake. Each one of us, we only see it as a snake. An owl, very fond of hunting snakes, if an owl sees it, it is not going to swoop down and think, "Oh, how lucky I am! I got a snake." It will not even blink at that object. Why? It sees a useless piece of rope there, which is no good at all. But at the same time, we who are frightened of snakes, we imagine—our imagination is ''Ajnana''. Our imagination is delusion. Our imagination is ''Maya''. This is the most important point we have to understand here.

So when the ''Upanishad'' says that everything is ''Brahman'', that is the first statement. The second statement is: if everything is ''Brahman'', and you are part of everything, you are ''Brahman.'' That is the second statement. The third statement is: ''Brahman'' is only one. There is nothing else. ''Ekam Eva Advitiyam''. There is nothing else. That is the third statement. "Oh, that means what I am thinking, that there are many, many things there. Everything is ''Brahman''. Now that has to be completely removed." This is a very interesting methodology, ''Prakriya'', called ''Adhyaropa Apavada Prakriya''. What does it mean? ''Adhyaropa'' means, just like a rope is covered up with a wrong idea, so ''Brahman'', who is not born, here is covered up with the idea of born. ''Brahman'', who is of pure knowledge, pure consciousness, is covered up by accepting a little bit of knowledge. ''Brahman'', who is ''Ananda Swarupa,'' we only get occasional glimpses of what is called ''Sukha''. This is called ''Maya, Mithya,'' etc. The problem is not external or internal. It is our brain or our mind, rather, misunderstanding the truth.

But gradually, through all this ''Shravana, Manana, Nidhidhyasana'', then ''Karmakanda'', then ''Pramana, Shadpramana'', and then slowly to ''Shadlinga'', the ''Guru'' is slowly, what is he doing? He is not giving ''Brahman'' knowledge to the disciple. He is removing the incapacity of the mind, usually called ''Chitta Shuddhi,'' right capacity to understand rightly. That is the whole ''Sadhana''. It is not to get ''Brahman'', but to remove the idea that this world is there. Instead of ''Brahman'', we are seeing the world. Remove that world. This is what Lord ''Bhagwan'' Buddha is again and again emphasizing: "The Self does not exist." And we who read his ''Upanishads'', we mistake what is the meaning of Self he is referring to and what is the meaning of Self we are trying to misunderstand his words. He is not talking about ''Atman''. He is talking about what we call this ''Mithya.''

So when the ''Upanishad'' tells us, it definitely tells us that you are ''Brahman. Shraddha'' is required. And about this ''Shraddha'', many beautiful concepts exist. In the last class, I cited, I actually chanted some of these ''Shraddha Suktam'' and ''Medha Suktam''. Both are necessary. ''Medha Suktam'' purifies our intellect, and ''Shraddha Suktam'' throws out all the dirt, making space for ''Shraddha'' to enter into it. As I mentioned earlier, when we take the help of a great saintly soul, an illiterate but wise, all-knowing person like Swami Advaitananda, he says you should always pray to the ''Nama'' before doing ''Japa.'' First of all, make prostrations not only to the ''Namini'' but to the ''Nama'' itself because ''Nama'' and ''Namini'' are completely one and the same.

So when the ''Upanishad'' says you are ''Brahman'', tremendous ''Shraddha'' is required to be open-minded, and then that ''Shraddha'' slowly seeps in through all these qualities. An ''Adhikari'' is ready. By this time, he has faith. What my ''Guru'' says is absolute truth. We have to understand—I am giving these examples—it is not really deviating. In the ''Katha Upanishad'', we see that Nachiketa's father was claiming that he wants to go to heaven, about which he read in the ''Karmakanda''. He was doing what the ''Karmakanda'' prescribes, but he was also doing what the ''Karmakanda'' proscribes. I hope you understand the difference between prescription and proscription. Prescription means you must, and proscription means you should not go anywhere near. So give up everything that is completely removed here. He is giving away things that are totally useless. That is a very sinful act. That is how we have to understand these things.

So here, when the ''Guru'' says the scriptural word ''Tattvam Asi'', we have to question not the ''Guru'', not the scripture, but ourselves. That is where ''Shraddha'' comes in and says, "What ''Guru'' says, scripture says. Then what is wrong with me? Why am I not getting that?" And through various examples, it gives us.

So in this context, I will first give quotations from Sri Ramakrishna. Let us remember, ''Shraddha'' is but indirect knowledge. Sri Ramakrishna says when a mother tells her child, "Do not enter that room. There is a bogeyman," the child never doubts it. Sri Ramakrishna repeatedly emphasizes the importance of faith. As I said, this English word "faith" is not very strong. By saying, "God cannot be realized without childlike faith," he is connected with the words of Jesus Christ in the Bible: "Unless a man dies and is reborn, he will not enter the kingdom of heaven." So when a person is reborn, how is he reborn? As a child. That is called faith. "If you have the faith of a mustard seed, you can tell a mountain to move, and it will move," says Sri Ramakrishna, illustrating the tremendous power of faith. Many stories exist to illustrate this.

Sri Ramakrishna tells a story: By the way, just to remind you, Sri Ramakrishna was Rama, Sri Ramakrishna was Krishna, Sri Ramakrishna was Jesus Christ, Sri Ramakrishna was Buddha—all past incarnations. How do we know? Because all of them were seen to have entered into his body when he meditated upon them. Sri Ramakrishna tells of a householder who was a great devotee of God but not a great spiritual person. Once he had to go out, leaving his 5 or 6-year-old son at home. He instructed his son on what to do: "See that God eats," and then he left. What the father meant was to place food in front of God, close his eyes, and sleep for 15-20 minutes. After that, thank God for sanctifying the food and check to see if any of it had been eaten; if less food was there than he had offered, he would know who had taken it. The boy, however, truly believed that God would come down and eat. He offered the food, praying for God to come as He used to when his father worshipped. When God did not appear, the boy started weeping, fearing his father would be angry for not properly offering the food. Seeing his innocent faith, God appeared, smiled, and ate the entire plate of food. The boy was very happy; after all, who would not be happy to see God? He then showed the empty plate to his family, who asked where the ''prasadam'' was. The boy explained that God had eaten everything. Sri Ramakrishna does not continue the story beyond this point. This illustrates real faith, and Sri Ramakrishna used to repeat this story many times.

Hearing this, a devotee asked, "Sir, is there then no help for such worldly persons?" Sri Ramakrishna replied, "Certainly there is. From time to time, they should live in the company of holy men, and sometimes go into solitude to meditate on God. Furthermore, they should practice discrimination and pray to God, 'O Lord, give me faith and devotion.'" Sri Ramakrishna continues, "I have not continuously taken the quotations; I mixed up the sayings of Sri Ramakrishna and brought them together for our convenience." Sri Ramakrishna says, "Once a person has faith, he has achieved everything; there is nothing greater." This is one of the ''Upanishadic'' statements, and all our ''sadhana'' is to obtain that faith.

Swami Brahmananda had compared this faith.

Do you know what he has compared it to? Faith, true faith is like the dawn just before the sunrise. As soon as we see faith, the dawn, the whole eastern horizon turns pinkish. We know the sunrise is not far off. God realization is not far off then. Sri Ramakrishna continues, "As I said, this is not from one page but from different pages. You must have heard about the tremendous power of faith. It is said in the ''Puranas'' that Rama, who was God Himself, the embodiment of absolute ''Brahman'', had to build a bridge to cross the sea to Ceylon. But Hanuman, trusting in Rama's name, cleared the sea in one jump and reached the other side; he had no need for a bridge at all. In Kannada, there is a beautiful song quoted quite a number of times by a great saint called Purandar Dasa. He says, 'I don't want wealth, I don't want your powers, I don't need any of them. If I have your name, that will do everything, I will get everything.'"

Now, a very important part: faith and self-surrender for God realization. Sri Ramakrishna used to say that two things are necessary for the realization of God: faith and self-surrender, and they go together. "If I know God exists, then I cannot help but surrender myself to Him. Actually, our whole life from morning till evening is nothing but pure practice of self-surrender. Early in the morning, I get up and surrender myself to a hot cup of tea. Thereafter, I surrender myself to some music, and after brushing my teeth, I read the newspaper or check headlines on the computer. Like that, the whole day I have faith in the world and everything, but not in God. When Sri Ramakrishna uses the word 'faith,' we have to understand he meant '''Shraddha''.' Faith and self-surrender—they go together. You see God and you don't surrender yourself, or you think, 'First let me think, I am seeing God, what am I supposed to do?' No, if you see a truck coming towards you, you think, 'Now what am I supposed to do?' Instantaneously, you want to get out. But if you see something that can give you tremendous happiness, you won't think twice; you will just run towards it."

Sri Ramakrishna used to say, "Faith brings self-surrender." He says, "If a man has faith in God, then even if he has committed the most heinous sins such as killing a cow, a ''Brahmin'', and a woman, he will certainly be saved through his faith. Let him only say to Him, 'O Lord, I will not repeat such an action,' and he need not be afraid of anything." Actually, this saying of Sri Ramakrishna is a summarization of ''Bhagavan'' Krishna's words in the Gita. "There are so many things there, but I will just remind you because I expect you to remember this after reading the Gospel of Sri Ramakrishna."

"The faith of Vibhishana in Sri Rama."

Once, a man was shipwrecked and landed on Sri Lanka. The ''Rakshasas'', the people of Sri Lanka, wanted to swallow him up. After some time, their mouths started watering. However, Vibhishana came to know, as the lion's share has to be offered to the head of the place. He immediately prostrated himself before the man. The next day, he said, "Even I cannot protect you. You better cross over to India."

"How to cross?" There was no boat. So, he wrote something. Now, I hope you remember that he was crossing so nicely. Then, suddenly, midway, he got a doubt. "What is it that he gave me?" One small slip. "Let me see what it is." Unfortunately, he opened it. Only one single word was written: "Rama." "Oh, only this doubt had come." Immediately, he sunk. What a contrast between this story and this ''sadhu's'' real incident!

Now, Swami Vivekananda tells marvellous things. "Whatever came from the mouth of Swami Vivekananda is ''Veda''. Whatever came from the mouth of Sri Ramakrishna is ''Veda''. Whatever came from the mouth of Holy Mother is ''Veda''. Whatever comes from the mouths of any realized soul is nothing but pure. That is called ''Veda''." Swami Vivekananda says, "Losing faith in oneself means losing faith in God." This marvellous equation of ''Shraddha'', faith in oneself, and faith in God are absolutely the same because that is the truth. It requires elaboration, which I am not going to have this, but it is a marvellous statement we have to meditate upon, just as we meditate upon the teachings of any ''Upanishad''.

"Faith, faith, faith in faith, faith in God—this is the secret of greatness." He says, "If you have faith in all the 330 million of your mythological gods and in all the gods which foreigners have now and then introduced into your midst like Jesus, like Allah, etc., and still you have no faith in yourselves, there is no salvation for you. Have faith in yourself." You people look, it is a very important quotation. "You people were once the ''Vedic Rishis.'' Only you have come in different forms now. That's all. You people were once the ''Vedic Rishis''. Don't doubt, having been ''Vedic Rishis'', I have never attained salvation."

"What means we are the lineage children of the ''Vedic Rishis''? The history of the world," then he says, "These are all nuggets of gold—or diamond, I should say. The history of the world is the history of a few men who had but faith in them, and that faith calls out the divinity within." Then he says, "An instance of ''Shraddha'' can be found in the life of Nachiketa. To preach the doctrine of ''Shraddha'' or genuine faith is the mission of my life. There are so many, but these are very essential nuggets."

So, how does one develop ''Shraddha''? We have already discussed it with great sincerity. You pray or recite ''Medha Suktam'' and S''hraddha Suktam''. This ''Shraddha Suktam'' is found in the ''Rig Veda,'' 10th ''Mandala, Sukta'' number 151. Now, very briefly, there are many thoughts about this ''Shraddha''. What are the implications of ''Shraddha''? Suppose a person has developed quite a good amount of ''Shraddha''. I would not say 100%, because 100% ''Shraddha'' is direct realization of ''Brahman''. So, a good deal of ''Shraddha'', when a person has that, means surrender to ''Shraddha''. That means ''Shraddha'' is guiding him. This is how we have to understand from the ''Katha Upanishad, Shraddha Avivesha, Shraddha'' possessed Nachiketa. There are, at least, I can see seven implications. A man endowed with ''Shraddha'' as a new concept of truth, reality, that is called ''Brahman.'' As soon as he has this concept, because of ''Shraddha'', he wants to attain what is this new concept? Previously, this world is real. Now, it becomes just the opposite: ''Brahman'' is the reality and this world is nothing but ''Brahman''. That is the first thing that happens.

That is why when Nachiketa was possessed by this ''Shraddha'', he was prepared to go to Yamadharma Raja. It's a very symbolic story, but what it means, very briefly, is that when a person knows what this world can offer—by this world, I mean not only our earthly world but up to ''Brahma Loka''—it's all states of delusory enjoyment. When a person knows ''Brahman'' is of infinite joy, then he will not hesitate to give up everything within a second. Anyone in such a state will do so automatically, without thinking. He wants to attain that. That's why the symbolism of Nachiketa going to Yamadharma Raja is: "I want to die to this world. I want to be reborn in the kingdom of heaven, which is complete identity with ''Brahman''." That is the first implication.

Secondly, ''Shraddha'' will not allow a devotee's or aspirant's mind to deviate until he reaches the goal. Sri Ramakrishna gives the example: "A child is playing, then forgets completely. After some time, he is tired, hungry, and kicks the whole lot. That is the symbol. What does it mean? It means, 'I've had enough of this world. I want to go back to where I belong. My real parents are there.' ''Shraddha'' will not allow the aspirant's mind to deviate because anything unreal is the most dangerous thing in this world. As soon as you realize you've bought a fake gold watch, you immediately want to get back the one pound you've lost. It's not easy to find that fellow who cheated you, but the mind will not allow us to deviate if it really believes that I am cheated. That's the second implication.

Thirdly, ''Shraddha'' endows every aspirant with the strength to overcome any obstacle on the way to reach the goal. The ideal of human life is self-realization because something strange happens for a person of ''Shraddha''. He says, "What is called ''Bhagawan'', God alone." The automatic next step is, "I only want God. I don't want anything else." This is the fourth step in the self-surrender teaching of Sri Ramakrishna.

Fourthly, ''Shraddha'' will make a person sacrifice everything. Nothing can stop him. "I am clinging to this one. Of course, I believe God is there, but this attachment to my mother, to my family, to money, to bank balance—these are simply stupidities. When a person understands all these are nothing but a magic show, then he will naturally discard them. Sacrifice is when we give up something very precious and real. To give up something fake requires no sacrifice. That is the fourth implication.

Fifthly, infinite enthusiasm. A person endowed with ''Shraddha'' never feels depression or discouragement. Restlessness does not come in the way of his goal and his work. Until he reaches it, he will not take rest because he knows that tremendous enthusiasm. Just look at the lives of Sri Ramakrishna, Holy Mother, Swami Vivekananda, direct disciples, and any saint. The first thing you notice is unflagging enthusiasm. It never knows, "Oh, it was alright for half an hour. Let me be depressed." You will never find such a thing.

Sixthly, ''Shraddha'' will never allow any person's memory to be overshadowed, even for a second. If we have ''Shraddha'', then memory is made equivalent to ''Shraddha.'' If I have ''Shraddha'', memory will be automatic because truth will never allow us to forget about it.

Lastly, ''Shraddha'' will make a person always joyful. Even a million obstacles do not deter his joy and his work. These are only a few of the implications of ''Shraddha''. In other words, a person will never stop...

That is why Swamiji's ''mantra'', "Arise, awake, and stop not till the goal is reached," has seven implications. However, don't think there are only seven. Every blessed quality that we require comes as soon as ''Shraddha'' (faith) comes; they cannot stay apart from ''Shraddha''. Sri Ramakrishna also emphasizes faith in the ''Guru''<nowiki/>'s words. You should depend on his instructions and do your duties in the world while holding fast to his words, like a person whirling round and round while holding fast to a pillar. Sri Ramakrishna finally says, "What can one not achieve through simple faith?"

Therefore, I say, even if my ''Guru'' frequents a grog shop, to me he is still the embodiment of eternal bliss. I have heard many devotees express, "We thought our ''Guru'' was like that, but slowly we see faults." That is not the ''Guru''<nowiki/>'s fault; the fault is in your mind. All the cobwebs are in your mind only. That is why I have emphasized many times: as soon as we choose a ''Guru'', you should say, "My ''Guru'' is none other than God." You should never give up that faith.

Then what about if he is not good? Whether he is good or not is his business, not yours. If you think he is your God, your God will always be with you. Even a false ''Guru'' can never be false towards a real disciple, as Ekalavya's story amply illustrates. Even though the ''Guru'' discarded and rejected him, he says, "My ''Guru'', you are my ''Guru''. I have chosen you, and that is it."

Sri Ramakrishna continues: a man must have some kind of faith before he undertakes a work. This echoes what I tried to describe earlier. If a person doesn't have faith in what he is doing, it flags, and he may stop. But if a man has faith, there is a great end. It is not like chasing a rainbow; it is chasing God, chasing the reality. A ''Mithya'' (illusion) totally depends upon the ''Satyam'' (truth). Even an illusory snake will only lead us to the real rope. This is an analogy we need to understand deeply through meditation.

Every day, we are doing this. You look at a photograph. Nobody had seen Rama except in visions. Nobody had seen Krishna. Did anybody see Sri Ramakrishna really? They only saw his body and mind. So we depict a photo, a picture, keep it there, and then we prostrate. Is it a snake or is it a rope? This snake will ultimately help us to catch hold of the real rope. How does it happen? I am not saying my commentary is correct, but I want to derive a little bit of fun with you.

You keep on seeing the snake. First, it creates fear. Afterward, you see that it is not doing anything wrong. Slowly, your fear abates, and after some time, you approach nearer and nearer, and then you touch it. Then you realize, "Oh, I thought this was a snake, but what I am touching is nothing but a pure piece of rope." An illusory something can always take us to the real. In beautiful technical words, this is called ''Upasana''.

''Upasana'', or meditation or contemplation, is nothing but taking something limited and, through that, attaining the unlimited. Sri Ramakrishna says that a man must have some kind of faith before he undertakes any work because a man cannot continue his work without having faith that it is going to lead to a great result. He gives many stories as examples. For instance, a man once came to know that a jar of gold was hidden underneath the ground. He didn't know whether it was true or not, but he had faith because he heard it from a reliable person, and such reliable persons are called ''Gurus''. A ''Guru'' is a reliable person—that is the definition. Slowly, the man digs, it takes a long time, and he almost despairs. Then, the iron rod with which he is digging strikes something hard. He peers and sees the lid of a box, and his heart leaps with joy. Slowly, he goes down, removes all the dirt and dust, and breaks it open. He beholds the treasure, and the moment the instrument touches it, it gives a peculiar sound that makes his heart leap with joy. Sri Ramakrishna says that is how a man progresses, slowly but surely.

It is very important to have this ''Shraddha'' (faith), and there is a way to obtain it. Sri Ramakrishna says one should have such burning faith in God that one can say, "I repeated the name of God; can sin still cling to me? How can I be a sinner anymore? How can I be in bondage anymore?" This is a great thing. I have spent practically the whole 50 minutes on ''Shraddha'' because it is the ultimate goal of ''Jigri. Shraddha'' is meant to remove impurities, called ''Chitta Shuddhi.'' All ''Shraddha'' is meant only for ''Chitta Shuddhi'', not to obtain God, because He is already obtained. He is everywhere; He is in me, in you, in everybody.

With this, the preliminaries are over. From the next class onwards, we will enter into the ''Taittiriya Upanishad'', and then we will deal with the ''Shanti Patha''. Every ''Upanishad'' has its own beautiful ''Shanti Pathas''. I will stop here for today.
[[Category:Taittiriya Upanishad]]

Taittiriya Upanishad Lecture 06 on 26 June 2024

2024-07-03T16:40:04Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
We are studying the ''Taittiriya Upanishad''. So, before entering into the text proper, we were discussing certain preliminaries. As I mentioned, I was interspersing, interchanging with the ''Chandogya Upanishad'' also because both we have started only recently. Any ''Upanishad'' requires certain preliminaries. In our last class, I have been discussing what is called ''Shraddha''. That is the most important topic in the whole world. The whole ''sadhana'' is only to obtain ''Shraddha''. Why is it so? Because in our day-to-day life, whatever we do depends upon what we think is real. We will never do, even if we wish, anything that we know is not real. Rarely do we sit and analyze why we do certain things. Only what we consider to be real, our actions, our reactions, both depend upon. I am just giving you the importance of this point.

Suppose somebody is pretending. Very often, you know, parents pretend as if they are very, very angry with the baby and go on making faces and like that. But the more the parents do that, the more the baby starts laughing because it understands these people want to play. It is not real. But if it is real, then the opposite reaction will come. Everything that we do depends upon what we think to be real. Whether what we think to be real is really real or it is absolutely false, just the opposite of reality, that's a totally different issue. But everybody only does whatever we think to be real.

So, to consider something as real, then only a real reaction will come. From what we think to be wrong, an unreal reaction will come. Every drama is nothing but pretence, as if. And that is why we are able to enjoy it. If anybody goes to a cinema, movie, and then thinks it is real, then people will not survive long. Some people may even have heart attacks, especially nowadays. But we enjoy hugely because it is make-believe. Everybody, the director knows it is make-believe. We also know it is make-believe. And in make-believe, we can make anything happen. The impossible can happen. And that is exactly the definition of ''Maya''.

So, in this make-believe, there is birth, there is growth, there is death, there is tragedy, there is happiness, there is unhappiness, there are heavens, there are hells. These are all make-believes. And why are we enjoying all those things? Really speaking, we are going to enjoy all those things. The whole purpose of every scripture is to educate us. What we think is real is nothing but ''mithya''. But after some development in spiritual life, spiritual progress, then we understand. And then the scriptures use a new word for that. This is called ''Leela''. Usually, this word ''Leela'', only after reaching the roof, one knows everything is made up of the roof and not separate from the roof. As Sri Ramakrishna would say, he is habituated to speak like that. This is after realization of ''Brahman''.

Then when the person comes back into this old body-mind complex, he is called ''Jivan Mukta''. And what he does or what happens in his life is called ''Leela''. That is why in South India, there is a temple called Sri Ranganatha Temple. ''Ranga'' means a stage for drama. And then everything is ''Leela''. That is why he is not lying down. He is not standing up. He is half reclined. That is a beautiful concept, Leela. This is what Sri Ramakrishna wants to say, that the whole universe is nothing but ''Leela''. Instead of using very horrible words like ''Maya'' and ''mithya'', Sri Ramakrishna prefers the word ''Leela''. This is her ''Leela'', her will.

Then Sri Ramakrishna says, "This is the Divine Mother's will." We should not equate it with what we call, we understand our will. It has to be equated with ''Leela''. Because if it is real, it is a horrible thing. But it appears to be real. It is never real.

Now, what is all this topic? It is in relationship in the context of ''Shraddha''. What is ''Shraddha''? The very definition of ''Shraddha'' is, without having direct knowledge, then we start to have deep faith. Even as I said, that word faith is a very weak word. So, this is nothing but pure faith. What is this faith? It is called ''Shraddha.'' What is this ''Shraddha''? As if we know that God is real. Life is continuous. There is no death. There are other universes to perform our ''Leelas''. And we know that there are other experiences. Afterlife also is there. But we do not have that knowledge. These sense organs cannot give that knowledge. That is why ''Shraddha'' is needed. And Sri Ramakrishna has a lot to say about it. And Swami Vivekananda has clarified what Sri Ramakrishna really meant. I will come to that right now.

So what is ''Shraddha''? ''Shraddha'' is indirect knowledge. So when we have some knowledge, direct knowledge, we act, we react, we think, we wish, or we want to run away. Because we think we know it is real. We know it is real. So ''Shraddha'' means we know God exists. We know there is life after. We know our ''Karmaphala'' is going to fructify. We know. But we don't get that knowledge like we see a tree, etc. But through the scriptures. A baby doesn't know anything. Sri Ramakrishna gives an example. A mother says to the baby, there is a bogeyman in that other room. Don't ever enter. He will take you away. And the baby has absolute faith. She never doubts the mother's words. But what is the bogey person there? Sometimes you may say, cannot say Sri Ramakrishna, you give better examples. What does bogeyman do? He will harm the baby. What does this room contain? There is some equipment which can be highly dangerous to the life of the baby. The purpose is to protect the baby. So there is faith. And Sri Ramakrishna gives many, many examples for that. But important, what is ''Shraddha''? Indirect knowledge as if we know. But we have no direct knowledge. It comes to us through the scripture, through the ''Guru'', through our well-wishers. Even in this world also. When Einstein says something, this is what we call authority. When an authoritarian says, and we believe because we have faith in him that he knows what he is talking about.

So to have that, when the ''Upanishads'' say that everything that we experience is not real, rather, what does this is also a very interesting word, you must bear with me because so much of misconception has accumulated in our brains. Especially unable to understand the real purport of the scriptures, we go on misunderstanding something for something else. ''Maya, Mithya''. Even from the ''Advaita'' point of view, what does ''Advaita'' want to say about ''Maya''? It is not that there is really something. This world is ''Mithya''. This world is ''Maya''. It doesn't mean that there is an illusoriness. What ''Advaita'' really means is that everything that we are experiencing is none other than God. God in everything. As we know, Swami Vivekananda had given beautiful talks on ''Jnana Yoga'' and they are all based on different statements of the ''Upanishads''.

In case you do not know, you have to understand this one. Every chapter, especially the chapters on ''Maya''—I think there are three marvellous explanations on this ''Maya''. So here, there is one chapter called "Everything is God." This is taken from the ''Isavasya Upanishad'', the very first ''mantra'' of the ''Isavasya Upanishad'': "Everything is enveloped by God." ''Isavasya idam sarvam''. But it doesn't mean—we should never misunderstand—some object is covered with a piece of cloth. Like that, what is the problem with this illustration? So there is an object and a cloth is covering it. We only see the cloth. We mistake it for the cloth. But we do not really see. There are not two objects. A real object which is completely covered up by the cloth. That is not the meaning. That means everything is God. God is everything. Nothing else exists excepting God. This is the real meaning of ''Maya. Maya'' means outward appearance. There is not an illusory world. The illusion exists in our minds. That's why many times I try to emphasize this point. When we hear that classical example, mistaking a rope for a snake, the rope has never become a snake. Throughout past, present, future, there is only that rope. But because of certain fears, certain ideas, past experiences in our lives, we immediately mistake it. Mistake. Mistake means what? This is the real meaning of it. So instead of seeing it as it is, as a rope, we only see it as a snake. Each one of us, we only see it as a snake. An owl, very fond of hunting snakes, if an owl sees it, it is not going to swoop down and think, "Oh, how lucky I am! I got a snake." It will not even blink at that object. Why? It sees a useless piece of rope there, which is no good at all. But at the same time, we who are frightened of snakes, we imagine—our imagination is ''Ajnana''. Our imagination is delusion. Our imagination is ''Maya''. This is the most important point we have to understand here.

So when the ''Upanishad'' says that everything is ''Brahman'', that is the first statement. The second statement is: if everything is ''Brahman'', and you are part of everything, you are ''Brahman.'' That is the second statement. The third statement is: ''Brahman'' is only one. There is nothing else. There is nothing else. That is the third statement. "Oh, that means what I am thinking, that there are many, many things there. Everything is ''Brahman''. Now that has to be completely removed." This is a very interesting methodology, ''Prakriya'', called ''Adhyaropa Apavada Prakriya''. What does it mean? ''Adhyaropa'' means, just like a rope is covered up with a wrong idea, so ''Brahman'', who is not born, here is covered up with the idea of born. ''Brahman'', who is of pure knowledge, pure consciousness, is covered up by accepting a little bit of knowledge. ''Brahman'', who is ''Ananda Swarupa,'' we only get occasional glimpses of what is called ''Sukha''. This is called ''Maya, Mithya,'' etc. The problem is not external or internal. It is our brain or our mind, rather, misunderstanding the truth.

But gradually, through all this ''Shravana, Manana, Nidhidhyasana'', then ''Karmakanda'', then ''Pramana, Shadpramana'', and then slowly to ''Shadlinga'', the ''Guru'' is slowly, what is he doing? He is not giving ''Brahman'' knowledge to the disciple. He is removing the incapacity of the mind, usually called ''Chitta Shuddhi,'' right capacity to understand rightly. That is the whole ''Sadhana''. It is not to get ''Brahman'', but to remove the idea that this world is there. Instead of ''Brahman'', we are seeing the world. Remove that world. This is what Lord ''Bhagwan'' Buddha is again and again emphasizing: "The Self does not exist." And we who read his ''Upanishads'', we mistake what is the meaning of Self he is referring to and what is the meaning of Self we are trying to misunderstand his words. He is not talking about ''Atman''. He is talking about what we call this ''Mithya.''

So when the ''Upanishad'' tells us, it definitely tells us that you are ''Brahman. Shraddha'' is required. And about this ''Shraddha'', many beautiful concepts exist. In the last class, I cited, I actually chanted some of these ''Shraddha Suktam'' and ''Medha Suktam''. Both are necessary. ''Medha Suktam'' purifies our intellect, and ''Shraddha Suktam'' throws out all the dirt, making space for ''Shraddha'' to enter into it. As I mentioned earlier, when we take the help of a great saintly soul, an illiterate but wise, all-knowing person like Swami Advaitananda, he says you should always pray to the ''Nama'' before doing ''Japa.'' First of all, make prostrations not only to the ''Namini'' but to the ''Nama'' itself because ''Nama'' and ''Namini'' are completely one and the same.

So when the ''Upanishad'' says you are ''Brahman'', tremendous ''Shraddha'' is required to be open-minded, and then that ''Shraddha'' slowly seeps in through all these qualities. An ''Adhikari'' is ready. By this time, he has faith. What my ''Guru'' says is absolute truth. We have to understand—I am giving these examples—it is not really deviating. In the ''Katha Upanishad'', we see that Nachiketa's father was claiming that he wants to go to heaven, about which he read in the ''Karmakanda''. He was doing what the ''Karmakanda'' prescribes, but he was also doing what the ''Karmakanda'' proscribes. I hope you understand the difference between prescription and proscription. Prescription means you must, and proscription means you should not go anywhere near. So give up everything that is completely removed here. He is giving away things that are totally useless. That is a very sinful act. That is how we have to understand these things.

So here, when the ''Guru'' says the scriptural word ''Tattvam Asi'', we have to question not the ''Guru'', not the scripture, but ourselves. That is where ''Shraddha'' comes in and says, "What ''Guru'' says, scripture says. Then what is wrong with me? Why am I not getting that?" And through various examples, it gives us.

So in this context, I will first give quotations from Sri Ramakrishna. Let us remember, ''Shraddha'' is but indirect knowledge. Sri Ramakrishna says when a mother tells her child, "Do not enter that room. There is a bogeyman," the child never doubts it. Sri Ramakrishna repeatedly emphasizes the importance of faith. As I said, this English word "faith" is not very strong. By saying, "God cannot be realized without childlike faith," he is connected with the words of Jesus Christ in the Bible: "Unless a man dies and is reborn, he will not enter the kingdom of heaven." So when a person is reborn, how is he reborn? As a child. That is called faith. "If you have the faith of a mustard seed, you can tell a mountain to move, and it will move," says Sri Ramakrishna, illustrating the tremendous power of faith. Many stories exist to illustrate this.

Sri Ramakrishna tells a story: By the way, just to remind you, Sri Ramakrishna was Rama, Sri Ramakrishna was Krishna, Sri Ramakrishna was Jesus Christ, Sri Ramakrishna was Buddha—all past incarnations. How do we know? Because all of them were seen to have entered into his body when he meditated upon them. Sri Ramakrishna tells of a householder who was a great devotee of God but not a great spiritual person. Once he had to go out, leaving his 5 or 6-year-old son at home. He instructed his son on what to do: "See that God eats," and then he left. What the father meant was to place food in front of God, close his eyes, and sleep for 15-20 minutes. After that, thank God for sanctifying the food and check to see if any of it had been eaten; if less food was there than he had offered, he would know who had taken it. The boy, however, truly believed that God would come down and eat. He offered the food, praying for God to come as He used to when his father worshipped. When God did not appear, the boy started weeping, fearing his father would be angry for not properly offering the food. Seeing his innocent faith, God appeared, smiled, and ate the entire plate of food. The boy was very happy; after all, who would not be happy to see God? He then showed the empty plate to his family, who asked where the ''prasadam'' was. The boy explained that God had eaten everything. Sri Ramakrishna does not continue the story beyond this point. This illustrates real faith, and Sri Ramakrishna used to repeat this story many times.

Hearing this, a devotee asked, "Sir, is there then no help for such worldly persons?" Sri Ramakrishna replied, "Certainly there is. From time to time, they should live in the company of holy men, and sometimes go into solitude to meditate on God. Furthermore, they should practice discrimination and pray to God, 'O Lord, give me faith and devotion.'" Sri Ramakrishna continues, "I have not continuously taken the quotations; I mixed up the sayings of Sri Ramakrishna and brought them together for our convenience." Sri Ramakrishna says, "Once a person has faith, he has achieved everything; there is nothing greater." This is one of the Upanishadic statements, and all our ''sadhana'' is to obtain that faith.

Swami Brahmananda had compared this faith.

Do you know what he has compared it to? Faith, true faith is like the dawn just before the sunrise. As soon as we see faith, the dawn, the whole eastern horizon turns pinkish. We know the sunrise is not far off. God realization is not far off then. Sri Ramakrishna continues, "As I said, this is not from one page but from different pages. You must have heard about the tremendous power of faith. It is said in the ''Puranas'' that Rama, who was God Himself, the embodiment of absolute Brahman, had to build a bridge to cross the sea to Ceylon. But Hanuman, trusting in Rama's name, cleared the sea in one jump and reached the other side; he had no need for a bridge at all. In Kannada, there is a beautiful song quoted quite a number of times by a great saint called Purandar Dasa. He says, 'I don't want wealth, I don't want your powers, I don't need any of them. If I have your name, that will do everything, I will get everything.'"

Now, a very important part: faith and self-surrender for God realization. Sri Ramakrishna used to say that two things are necessary for the realization of God: faith and self-surrender, and they go together. "If I know God exists, then I cannot help but surrender myself to Him. Actually, our whole life from morning till evening is nothing but pure practice of self-surrender. Early in the morning, I get up and surrender myself to a hot cup of tea. Thereafter, I surrender myself to some music, and after brushing my teeth, I read the newspaper or check headlines on the computer. Like that, the whole day I have faith in the world and everything, but not in God. When Sri Ramakrishna uses the word 'faith,' we have to understand he meant '''Shraddha''.' Faith and self-surrender—they go together. You see God and you don't surrender yourself, or you think, 'First let me think, I am seeing God, what am I supposed to do?' No, if you see a truck coming towards you, you think, 'Now what am I supposed to do?' Instantaneously, you want to get out. But if you see something that can give you tremendous happiness, you won't think twice; you will just run towards it."

Sri Ramakrishna used to say, "Faith brings self-surrender." He says, "If a man has faith in God, then even if he has committed the most heinous sins such as killing a cow, a ''Brahmin'', and a woman, he will certainly be saved through his faith. Let him only say to Him, 'O Lord, I will not repeat such an action,' and he need not be afraid of anything." Actually, this saying of Sri Ramakrishna is a summarization of ''Bhagavan'' Krishna's words in the Gita. "There are so many things there, but I will just remind you because I expect you to remember this after reading the Gospel of Sri Ramakrishna."

"The faith of Vibhishana in Sri Rama."

Once, a man was shipwrecked and landed on Sri Lanka. The ''Rakshasas'', the people of Sri Lanka, wanted to swallow him up. After some time, their mouths started watering. However, Vibhishana came to know, as the lion's share has to be offered to the head of the place. He immediately prostrated himself before the man. The next day, he said, "Even I cannot protect you. You better cross over to India."

"How to cross?" There was no boat. So, he wrote something. Now, I hope you remember that he was crossing so nicely. Then, suddenly, midway, he got a doubt. "What is it that he gave me?" One small slip. "Let me see what it is." Unfortunately, he opened it. Only one single word was written: "Rama." "Oh, only this doubt had come." Immediately, he sunk. What a contrast between this story and this sadhu's real incident!

Now, Swami Vivekananda tells marvellous things. "Whatever came from the mouth of Swami Vivekananda is ''Veda''. Whatever came from the mouth of Sri Ramakrishna is ''Veda''. Whatever came from the mouth of Holy Mother is ''Veda''. Whatever comes from the mouths of any realized soul is nothing but pure. That is called ''Veda''." Swami Vivekananda says, "Losing faith in oneself means losing faith in God." This marvellous equation of ''Shraddha'', faith in oneself, and faith in God are absolutely the same because that is the truth. It requires elaboration, which I am not going to have this, but it is a marvellous statement we have to meditate upon, just as we meditate upon the teachings of any ''Upanishad''.

"Faith, faith, faith in faith, faith in God—this is the secret of greatness." He says, "If you have faith in all the 330 million of your mythological gods and in all the gods which foreigners have now and then introduced into your midst like Jesus, like Allah, etc., and still you have no faith in yourselves, there is no salvation for you. Have faith in yourself." You people look, it is a very important quotation. "You people were once the ''Vedic Rishis.'' Only you have come in different forms now. That's all. You people were once the ''Vedic Rishis''. Don't doubt, having been ''Vedic Rishis'', I have never attained salvation."

"What means we are the lineage children of the ''Vedic Rishis''? The history of the world," then he says, "These are all nuggets of gold—or diamond, I should say. The history of the world is the history of a few men who had but faith in them, and that faith calls out the divinity within." Then he says, "An instance of ''Shraddha'' can be found in the life of Nachiketa. To preach the doctrine of ''Shraddha'' or genuine faith is the mission of my life. There are so many, but these are very essential nuggets."

So, how does one develop ''Shraddha''? We have already discussed it with great sincerity. You pray or recite ''Medha Suktam'' and S''hraddha Suktam''. This ''Shraddha Suktam'' is found in the ''Rig Veda,'' 10th ''Mandala, Sukta'' number 151. Now, very briefly, there are many thoughts about this ''Shraddha''. What are the implications of ''Shraddha''? Suppose a person has developed quite a good amount of ''Shraddha''. I would not say 100%, because 100% ''Shraddha'' is direct realization of ''Brahman''. So, a good deal of ''Shraddha'', when a person has that, means surrender to ''Shraddha''. That means ''Shraddha'' is guiding him. This is how we have to understand from the ''Katha Upanishad, Shraddha Avivesha, Shraddha'' Possessed Nachiketa. There are, at least, I can see seven implications. A man endowed with ''Shraddha'' as a new concept of truth, reality, that is called ''Brahman.'' As soon as he has this concept, because of ''Shraddha'', he wants to attain what is this new concept? Previously, this world is real. Now, it becomes just the opposite: ''Brahman'' is the reality and this world is nothing but ''Brahman''. That is the first thing that happens.

That is why when Nachiketa was possessed by this ''Shraddha'', he was prepared to go to Yamadharma Raja. It's a very symbolic story, but what it means, very briefly, is that when a person knows what this world can offer—by this world, I mean not only our earthly world but up to ''Brahma Loka''—it's all states of delusory enjoyment. When a person knows ''Brahman'' is of infinite joy, then he will not hesitate to give up everything within a second. Anyone in such a state will do so automatically, without thinking. He wants to attain that. That's why the symbolism of Nachiketa going to Yamadharma Raja is: "I want to die to this world. I want to be reborn in the kingdom of heaven, which is complete identity with ''Brahman''." That is the first implication.

Secondly, ''Shraddha'' will not allow a devotee's or aspirant's mind to deviate until he reaches the goal. Sri Ramakrishna gives the example: "A child is playing, then forgets completely. After some time, he is tired, hungry, and kicks the whole lot. That is the symbol. What does it mean? It means, 'I've had enough of this world. I want to go back to where I belong. My real parents are there.' ''Shraddha'' will not allow the aspirant's mind to deviate because anything unreal is the most dangerous thing in this world. As soon as you realize you've bought a fake gold watch, you immediately want to get back the one pound you've lost. It's not easy to find that fellow who cheated you, but the mind will not allow us to deviate if it really believes that I am cheated. That's the second implication.

Thirdly, ''Shraddha'' endows every aspirant with the strength to overcome any obstacle on the way to reach the goal. The ideal of human life is self-realization because something strange happens for a person of ''Shraddha''. He says, "What is called ''Bhagawan'', God alone." The automatic next step is, "I only want God. I don't want anything else." This is the fourth step in the self-surrender teaching of Sri Ramakrishna.

Fourthly, ''Shraddha'' will make a person sacrifice everything. Nothing can stop him. "I am clinging to this one. Of course, I believe God is there, but this attachment to my mother, to my family, to money, to bank balance—these are simply stupidities. When a person understands all these are nothing but a magic show, then he will naturally discard them. Sacrifice is when we give up something very precious and real. To give up something fake requires no sacrifice. That is the fourth implication.

Fifthly, infinite enthusiasm. A person endowed with ''Shraddha'' never feels depression or discouragement. Restlessness does not come in the way of his goal and his work. Until he reaches it, he will not take rest because he knows that tremendous enthusiasm. Just look at the lives of Sri Ramakrishna, Holy Mother, Swami Vivekananda, direct disciples, and any saint. The first thing you notice is unflagging enthusiasm. It never knows, "Oh, it was alright for half an hour. Let me be depressed." You will never find such a thing.

Sixthly, ''Shraddha'' will never allow any person's memory to be overshadowed, even for a second. If we have ''Shraddha'', then memory is made equivalent to ''Shraddha.'' If I have ''Shraddha'', memory will be automatic because truth will never allow us to forget about it.

Lastly, ''Shraddha'' will make a person always joyful. Even a million obstacles do not deter his joy and his work. These are only a few of the implications of ''Shraddha''. In other words, a person will never stop...

That is why Swamiji's ''mantra'', "Arise, awake, and stop not till the goal is reached," has seven implications. However, don't think there are only seven. Every blessed quality that we require comes as soon as ''Shraddha'' (faith) comes; they cannot stay apart from ''Shraddha''. Sri Ramakrishna also emphasizes faith in the ''Guru''<nowiki/>'s words. You should depend on his instructions and do your duties in the world while holding fast to his words, like a person whirling round and round while holding fast to a pillar. Sri Ramakrishna finally says, "What can one not achieve through simple faith?"

Therefore, I say, even if my ''Guru'' frequents a grog shop, to me he is still the embodiment of eternal bliss. I have heard many devotees express, "We thought our ''Guru'' was like that, but slowly we see faults." That is not the ''Guru''<nowiki/>'s fault; the fault is in your mind. All the cobwebs are in your mind only. That is why I have emphasized many times: as soon as we choose a ''Guru'', you should say, "My ''Guru'' is none other than God." You should never give up that faith.

Then what about if he is not good? Whether he is good or not is his business, not yours. If you think he is your God, your God will always be with you. Even a false ''Guru'' can never be false towards a real disciple, as Ekalavya's story amply illustrates. Even though the ''Guru'' discarded and rejected him, he says, "My ''Guru'', you are my ''Guru''. I have chosen you, and that is it."

Sri Ramakrishna continues: a man must have some kind of faith before he undertakes a work. This echoes what I tried to describe earlier. If a person doesn't have faith in what he is doing, it flags, and he may stop. But if a man has faith, there is a great end. It is not like chasing a rainbow; it is chasing God, chasing the reality. A ''Mithya'' (illusion) totally depends upon the ''Satyam'' (truth). Even an illusory snake will only lead us to the real rope. This is an analogy we need to understand deeply through meditation.

Every day, we are doing this. You look at a photograph. Nobody had seen Rama except in visions. Nobody had seen Krishna. Did anybody see Sri Ramakrishna really? They only saw his body and mind. So we depict a photo, a picture, keep it there, and then we prostrate. Is it a snake or is it a rope? This snake will ultimately help us to catch hold of the real rope. How does it happen? I am not saying my commentary is correct, but I want to derive a little bit of fun with you.

You keep on seeing the snake. First, it creates fear. Afterward, you see that it is not doing anything wrong. Slowly, your fear abates, and after some time, you approach nearer and nearer, and then you touch it. Then you realize, "Oh, I thought this was a snake, but what I am touching is nothing but a pure piece of rope." An illusory something can always take us to the real. In beautiful technical words, this is called ''Upasana''.

''Upasana'', or meditation or contemplation, is nothing but taking something limited and, through that, attaining the unlimited. Sri Ramakrishna says that a man must have some kind of faith before he undertakes any work because a man cannot continue his work without having faith that it is going to lead to a great result. He gives many stories as examples. For instance, a man once came to know that a jar of gold was hidden underneath the ground. He didn't know whether it was true or not, but he had faith because he heard it from a reliable person, and such reliable persons are called ''Gurus''. A ''Guru'' is a reliable person—that is the definition. Slowly, the man digs, it takes a long time, and he almost despairs. Then, the iron rod with which he is digging strikes something hard. He peers and sees the lid of a box, and his heart leaps with joy. Slowly, he goes down, removes all the dirt and dust, and breaks it open. He beholds the treasure, and the moment the instrument touches it, it gives a peculiar sound that makes his heart leap with joy. Sri Ramakrishna says that is how a man progresses, slowly but surely.

It is very important to have this ''Shraddha'' (faith), and there is a way to obtain it. Sri Ramakrishna says one should have such burning faith in God that one can say, "I repeated the name of God; can sin still cling to me? How can I be a sinner anymore? How can I be in bondage anymore?" This is a great thing. I have spent practically the whole 50 minutes on ''Shraddha'' because it is the ultimate goal of ''Jigri. Shraddha'' is meant to remove impurities, called ''Chitta Shuddhi.'' All ''Shraddha'' is meant only for ''Chitta Shuddhi'', not to obtain God, because He is already obtained. He is everywhere; He is in me, in you, in everybody.

With this, the preliminaries are over. From the next class onwards, we will enter into the ''Taittiriya Upanishad'', and then we will deal with the ''Shanti Patha''. Every ''Upanishad'' has its own beautiful ''Shanti Pathas''. I will stop here for today.
[[Category:Taittiriya Upanishad]]

Taittiriya Upanishad Lecture 05 on 19 June 2024

2024-07-02T16:47:09Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
We are studying the ''Taittiriya Upanishad''. We have not yet entered into the text itself, but certain preliminaries must be fulfilled to truly understand any scripture. Though we are speaking only of the ''Upanishads'', every scripture of every religion, and even non-formal religions, requires certain conditions to be fulfilled for understanding. Curiously, it's not just scriptures; any type of knowledge demands prerequisites. Hence, not everyone can become a doctor, lawyer, or cook because specific capacities, intelligence, propensities, and aptitudes are necessary for any subject—be it worldly or spiritual.

Before delving into the main text, we are discussing certain terms. Additionally, as I mentioned, please keep in mind that for this first part of the introduction, we must transition between the Wednesday class and the Saturday-Sunday class. I may not explain certain details from the ''Chandogya Upanishad'' here, and vice versa, until this introductory portion is completed. However, this transition is not difficult. Even if you miss something, transcripts are available on our website srisaradadevi.com. All you need to do is download them and combine them to ensure clarity in understanding the introduction.

Firstly, we discussed that all human life is filled with activities falling under three types: thoughts, speech, and action. Whether it's the life of an amoeba or a great ''sadhaka'', there are three types of achievements, known as ''sadhyatrayam''. Firstly, maintaining our own body and mind fitness is essential because without this basic requirement, enjoyment and progress are not possible. Secondly, we seek to acquire certain objects that we believe will bring us happiness and prevent suffering. Thirdly, some people, endowed with a faith called ''Shraddha'', believe in other worlds after the fall of this body—higher ''lokas'', which represent higher states of enjoyment.

Even if we are rational in any experience, we care primarily about the result. For instance, when eating a sweet fruit or candy, the existence of the fruit or candy is the first condition. Obtaining it and experiencing it through eating, listening, smelling, tasting, touching, or seeing is the actual experience. We focus on whether it makes us happy, the duration and intensity of that happiness, and whether it comes with any additional consequences.

There are people who believe that life continues after death, with higher worlds accessible through specific methods. Higher worlds promise progressively greater happiness, a concept elaborated beautifully in the second chapter of the ''Taittiriya Upanishad''. Conversely, lower worlds result from evil, wrongful, or forbidden deeds, leading to diminishing happiness and increasing suffering. Naturally, nobody desires suffering; everyone instinctively seeks higher and higher happiness until reaching the highest state, referred to as ''Bhuma'' in the ''Chandogya Upanishad''.

These are the three goals: our body-mind complex must serve as a perfect instrument for experiencing happiness. To illustrate, imagine a person owning a splendid car but without any roads—a scenario similar to the Dalai Lama's interest in inventions. Once, in Tibet, he acquired a car that could only circle around his building due to the absence of roads, yet he still enjoyed it. An instrument without a purpose is entirely useless. This concept is known as "higher ''Loka Vishaya Prapti''" or the acquisition of objects, where the essence of all experiences is to minimize suffering and maximize happiness.

After experiencing these ideals, one can ascend to higher worlds through unwavering faith in the teachings of scriptures, known as ''Ishta'' and ''Portha. Ishta'' involves prayers to God, performing sacrifices, or embarking on pilgrimages. Simply desiring higher experiences without serving society is insufficient. This is why Swami Vivekananda established the twin motto for the Sri Ramakrishna Order: "''Atmano Mokshartham Jagatitayacha''" (For one's own salvation and for the welfare of the world).

To achieve ''Atmano Moksha'' (self-liberation), one must reduce selfishness and embrace selflessness. This involves engaging in actions such as the ''Pancha Maha Yagna'', which are technically referred to as ''Ishta'' and ''Portha. Ishta'' involves personal struggles to acquire certain qualities and using them for the benefit and welfare of many, echoing the teachings of Buddha. Buddha preached this noble message for the welfare of many, as did Swami Vivekananda, who had a remarkable encounter with Buddha in his youth. During meditation, Swami Vivekananda saw a picture of Buddha come alive, which startled him deeply. It is believed that Buddha's spirit continued to influence him, as evidenced by his declaration that he would willingly be reborn a thousand times if he could help even a single dog on the street. This spirit is encapsulated in the Sanskrit phrase "''Bahujana Hitaaya, Bahujana Sukhaaya,''" which Swamiji incorporated as the twin motto.

So, this is what we have to do, and through this, we accumulate merit. The result of this merit is access to higher ''lokas''. But what happens next? When a person repeatedly experiences higher happiness, eventually intelligence dawns upon them that these happinesses are temporary; everything that is acquired will come to an end, and only what is unacquired will last forever. At this realization, even though the scriptures are available to such a person, their eyes are opened to the fact that any worldly attainment is short-lived, temporary, and beset with three defects, known as ''Doshatrayam'', which we discussed elaborately.

Therefore, such a person desires a ''Vedic''-guided life. Only someone who lives such a life is fit to be called ''Vaidika''; merely claiming "my father was a ''Brahmana,'' my grandfather was a ''Rishi''" is insufficient. Just as everyone must eat and sleep for themselves, there are certain things that each individual must do for themselves, which others cannot do for them.

For instance, I might jest, "Even if Sri Ramakrishna enjoyed ''Jalebi'' and ''Sandesh'', what good is that to me? I must enjoy them myself." To achieve this, I must take action. Of course, I can pray for guidance, asking, "Show me where the best ''Jalebi'' and ''Sandesh'' are available," and thus enlighten my understanding. However, I must still obtain and experience them. This interpretation reflects Swami Vivekananda's profound understanding of scriptures. There is no concept of experiencing things by proxy or reaching heaven solely through faith. Many religions assert that faith alone leads to heaven, but this is not true; faith must transform our lives, turning us from selfish to unselfish individuals.

The scriptures tell us that we do not need to attain because we are already what we seek. This statement can be a tremendous shock and revelation. The challenge then becomes how to transform this faith into reality, which is the purpose of ''sadhana'' or spiritual practice. Such a person must seek a qualified ''Guru''. A qualified Guruis someone who has reached the goal themselves—a ''Rishi''—and who deeply understands the scriptures, following them meticulously and with absolute faith. This concept is beautifully illustrated in the ''Katha Upanishad'' through the phrase "''shraddha avivesha''," where Nachiketa is possessed by ''shraddha''.

Therefore, a Guru must be "''Shrotriya''" (well-versed in the scriptures) and "''Avrujina''"

How do we recognize a realized soul? Only one realized soul can understand another realized soul. Just as one ''Jeevan Mukta'' can comprehend another ''Jeevan Mukta,'' and one Einstein can understand another Einstein, we may speculate about someone's qualities if we are not qualified ourselves, but we will not fully understand or appreciate them.

A Guru must be someone who has personally attained realization and diligently followed the scriptures with unwavering faith in their own ''Guru''. This is why the lineage (''sampradaya'') is given so much importance. Let me delve into this topic now, even though I had planned to discuss it later.

Consider why Sri Ramakrishna needed to take ''sanyasa''. When Totapuri first saw him, he immediately recognized that Sri Ramakrishna was fully fit to take ''sanyasa''—a judgmental statement so rare. How many ''Gurus'' can confidently say upon first sight that a disciple is such a person? Similarly, in the ''Katha Upanishad,'' Yamadharma Raja tested Nachiketa and declared, "You have already attained what you wanted to attain." Why didn't Yamadharma Raja start teaching him? He understood that a person like Nachiketa, with such qualifications, would instantly realize the truth upon hearing it.

Swami Saradananda writes in his "Great Master" that Sri Ramakrishna achieved his spiritual goals within days of undertaking specific practices. Totapuri saw and understood Sri Ramakrishna's qualifications, performed his ''sanyasa'' ceremony, initiated him into the ''Mahavakya "Aham Brahmasmi,''" and gave him preliminary instructions. Though Totapuri remarked he had never seen another person so endowed, Sri Ramakrishna himself did not fully grasp his own understanding.

When the proper qualifications are fully evident, a person can achieve their goal instantaneously, like the vanishing of darkness when light appears. There is no time gap. Therefore, a Guru must have that kind of ''shraddha'' (faith), and naturally attains realization.

Why does a Guruwant to teach? In the Gospel class, I discussed this: a ''Jeevan Mukta'' is not the same as before. It is as if God is working through that particular body-mind instrument—the old self is dead; only God remains.

That is why it is said, and then this person, such a person is qualified to teach others. So why is this particularly mentioned here? Because we see that there are so many ''Jivanmuktas'', yet God does not choose every ''Jivanmukta'' to be a teacher. There are many wandering ''Jivanmuktas''. For instance, Sri Ramakrishna himself encountered several at Dakshineshwar who appeared not only normal but also extraordinarily abnormal, resembling madmen or even beasts. Some ''Jivanmuktas'' are described as childlike, inert like a log, completely mad, or ferocious like a beast. Sri Ramakrishna encountered and experienced all these types.

Why doesn't God use every ''Jivanmukta's'' body for teaching? Or perhaps He does, but in what manner? This remains a mystery to all of us. However, it is certain that every ''Jivanmukta'' is fulfilling God's will without a doubt.

When a disciple is earnest, they must possess intense longing, ''shraddha'' (faith), and the third qualification, ''shakti'' (power). Having ''shraddha'' alone is insufficient; longing is also necessary, but whether the body-mind complex is suitable remains a crucial consideration. In Sri Ramakrishna's life, there are numerous examples where he remarked about devotees, acknowledging their goodness but indicating they would not realize God in this life. On the other hand, Sri Ramakrishna transmitted higher experiences to some individuals while telling others that they would realize in the future. These incidents are profound and worthy of contemplation.

''Shraddha'' must be absolute. What is ''shraddha''? Shankaracharya, master of realization and language, beautifully defined it as "''shastra Guruvakyeshu satya buddhiya vadharana,''" meaning a firm conviction that every word of scripture and utterance of the ''Guru'' is truth. The challenge today is our lack of ''shraddha''. How do we know? It's simple: our actions and reactions reflect our true beliefs. You may claim devotion, yet if thoughts of someone who insulted you daily dominate your mind even during meditation, it reveals where your true ''shraddha'' lies. Sri Ramakrishna emphasized the importance of ''shraddha'' greatly, and we will discuss this extensively in today's class.

How to obtain ''Shraddha''? There are two particular hymns or ''suktams''. One is called ''Medha Suktam. Medha'' means right intelligence, and it should come from God only. We believe that it is the Divine Mother who is the embodiment of all these qualities.

''Ya Devi sarva bhuteshu shraddha roopena samsthita''

''Ya Devi sarva bhuteshu buddhi roopena samsthita''.

How do we obtain that faith or awaken the Divine Mother in that particular format?

If a person wants to meditate or become a musician, they must meditate upon the Divine Mother in the form of knowledge. If a person wants tremendous power, ''Ya Devi sarva bhuteshu shraddha roopena samsthita'', then they should meditate upon Mother ''Kali''. There are particular manifestations of the Divinity expressing or fulfilling specific desires. ''Suktam'' means it is discovered by a realized soul to fulfill the needs of people like us who want to attain something. ''Medha Suktam'' gives us the right knowledge. What does right knowledge produce? It produces whatever the scripture tells, and that is the truth. So, ''mayi indriyam dadhatu. mayisuryo brajo dadhatu.'' Like that, there are concluding prayers in the ''Medha Suktam''. So, please refer to it.

But there is another ''suktam'' found in the ''Rig Veda'' in ''Mandala'' 10, ''Sukta'' 151, aptly named ''Shraddha''. In my last class, I also mentioned ''nama japa''. When we want to repeat the name of God, we should not just repeat it mindlessly. First, salute your own ''mantra'' or the name of God. What is a ''mantra'' or name of God? Salute it. Say, "''O Nama." Nama'' means the name of God. "''O Nama'', please bestow your grace so that you become awakened." This way, I don't need to repeat with tremendous effort. Effortlessly and spontaneously, you should manifest yourself in me. This is called ''mantra chaitanya'', or we can also call it ''nama chaitanya.''

If we pray to the name of God, the name of God becomes even more powerful than God himself. Ramakrishna himself gives a beautiful example. Hanuman, uttering the name of Rama, crossed the ocean in a trice. But the man whose name he uttered required a huge bridge to be built. Hanuman was the main labourer who brought huge mountains. Even now, they say it is there, called ''Ram Setu'', from Rameswaram to Sri Lanka. It is very necessary to pray to the Divine Mother. Then the Divine Mother will come in the form of ''Medha'' or ''Shraddha. Shraddha'' in ''Guru's'' words is essential because the ''Guru'' interprets the words of the scriptures.

How do we know the scriptures are true? It is just like a scientific experiment. Some scientists discover a method to produce a certain result, publish it, and then other intelligent people understand how to replicate the experiment. If it is scientific, it must yield the same result. Similarly, if my ''Guru'' or his ''Guru'' experimented and obtained the same result as the first person who discovered the experiment, it confirms the realization of God.

How do we know that the scripture is telling us the truth? The proof is my ''Guru''. Whatever is described as the characteristics of a realized soul, I see in this person in front of my eyes. You see, what I am trying to instill in all of us is that you can't simply say, "I have faith, I have faith." That is a vain sound that makes no meaning. But when I see that my ''Guru'' is teaching me, and he is the embodiment of what he is teaching, and he is always joyful, that is how I know.

That's why I told you, how do we know that a person is spiritual? The first quality we see in a spiritual person is that, without any means of external happiness, he is continuously happy because he has become God. God is of the nature of bliss. Therefore, anyone who has become God must manifest the same. In fact, God has three qualities: ''Sat, Chit,'' and ''Ananda.''

''Sat'' means He doesn't know what change is; He is ever-existent. Secondly, God is of the nature of pure consciousness; He is always conscious. Thirdly, God is bliss, ''Ananda.'' Anyone who becomes God must be Sat. The word ''Sat'' not only means existence—a stone also exists, but that is of no use to us. Here, ''Sat'' has other meanings: He is good, pure, unselfish, and only truth comes out of his mouth. ''Sat.''

That is why Ramakrishna used to say, "Cultivate the holy company (''Sat Sangha'')." It leads to ''Satya Sangha'', which leads to ''Sat'', none other than God himself. The same process applies to the other two qualities, ''Chit'' and ''Ananda.'' So, when a person asks if God exists or not, and if what the scripture says is true, everything becomes true because I see a person in front of me who embodies these qualities.

Even if I read a thousand scriptures without encountering a person who is ever happy and good, there is an invariable relationship between goodness, purity, pure knowledge, and happiness. A wicked person may appear to be happy, but he can never truly be happy. We must have the intelligence to understand this because our conclusion might be that a wicked person is obtaining everything by hook or crook, and we might think we can do the same to enjoy life. No, that is not going to work.

So, when I see in front of me a person who embodies these qualities, I can develop faith only by cultivating the company of people who have this ''Shraddha''. Can we develop ''Shraddha'' not merely by listening to lectures, etc.? In the ''Rig Veda'', 10th ''Mandala, Sukta'' 151, there is a beautiful ''Suktam''. It is a prayer to ''Shraddha Devi,'' the Divine Mother in the form of ''Shraddha. Shraddha'', the Divine Mother herself, is manifesting as ''Shraddha''.

Here is a plain meaning of it, and we have to meditate on each line: ''Shraddha'' makes the fire burn splendidly. When a person performs ''Agni'' with ''Shraddha'', he will naturally do whatever is necessary. As a consequence, the fire burns spontaneously and splendidly because he is fulfilling the conditions.

More than that, the fire itself becomes manifest in the form of the deity, as it happened to many ''Rishis'', particularly Satyakama Jabala. When he was tending the fires, every evening he would stoke the fire and then sit in front of it. One day, the fire spoke to him: "O Satyakama, I am going to teach you one quarter about ''Brahman''." First a bull, then the fire, and then two birds each taught him one quarter of the knowledge of ''Brahman'', adding up to the complete understanding. When Satyakama Jabala reached his ''Guru's'' place, his ''Guru'' immediately noticed a change and said, "Your face is shining like an ''Oira Brahman''. Who taught you?" Satyakama explained that it was not a human being but the Divine Mother, manifesting in the forms of the bull, fire, and birds. The Divine Mother, who is the embodiment of pure knowledge, manifested through these forms, resulting in Satyakama Jabala becoming an ''Oira Brahman''.

When a person is endowed with ''Shraddha,'' or deep faith, it makes the fire burn splendidly. This concept connects to many incidents in Sri Ramakrishna's life. For instance, when Sri Ramakrishna started worshiping the Divine Mother, he used the ''Agni Mantra''. As soon as he took a little water and sprinkled it around with the ''mantra "Ram''," he was filled with immense faith. Immediately, he saw a wall of fire springing up, symbolizing that ''Shraddha'' can bring forth divine experiences.

When a person endowed with ''Shraddha'' rubs sticks together to make a fire, it burns splendidly and immediately. ''Shraddha'' makes the fire burn splendidly, and any oblation offered with ''Shraddha'' is accepted immediately. ''Shraddha'' is the best among all kinds of wealth. It means that if a person has ''Shraddha,'' it becomes the instrument for attaining not only worldly happiness but also the highest spiritual bliss, ''Brahma Ananda''.

In my past classes, I have quoted the story of Sabari from the ''Ramayana''. Because she was endowed with ''Shraddha'', God Himself came to her. She never went on a pilgrimage, yet Rama came to her, granted her ''moksha'' (liberation), and performed her last rites. This demonstrates that ''Shraddha'' is the best among all kinds of wealth. If anyone possesses this wealth called ''Shraddha,'' they attain everything.

We affirm this fact with our words of praise: "''Vachasa Vedayamasi'', O Divine Mother ''Shraddha'', we are only conveying this because You have manifested within us in the form of ''Shraddha.''"

''Priyam Shraddhe Dadataha, Priyam Shraddhe Deedasataha, Priyam Bhojeshu Eshwasvidam Ma Uditam Kruthi.''

Directly addressing the Goddess called ''Shraddha''. O Goddess ''Shraddha'', bestow pleasing and agreeable things on one who is charitable and also on the one who wishes to be charitable.

Why should you bestow your grace, O Divine Mother? Because this person is most charitable, meaning unselfish. Another person, desiring to become charitable, once they make the determination (''Sankalpa'') to do charitable work and become unselfish, God Himself manifests in that person. This is what Sri Ramakrishna advised in his simple words to Mathur Babu: "You are only a trustee. That which the Divine Mother has given you is meant to be given to the rightful persons as a trustee." What a marvellous thing it is.

In our mythologies, there is continuous friction and battles between the Gods and the ''Asuras'' (demons). This represents the conflict within each of us, between our good tendencies (''samskaras'') and evil tendencies. At first, worldliness often conquers, but divinity cannot be suppressed or destroyed. It will assert its power sooner or later, often through suffering, and the person will turn to spiritual life.

The Gods pay particular attention to the frightening demons. This means that demons (or our challenges) are necessary to frighten us and turn us toward God. Every suffering is a demon working indirectly to fulfill the purpose of the Divine Mother. This child of mine is not turning towards me in prayer, so he should come to me through suffering or unhappy experiences. When people are defeated and frightened, they remember God and come running to ''Vishnu, Brahma,'' or ''Shiva'', praying for rescue.

The interpretation of mythologies should be clear to us. Simply saying, "Oh God, please save me," is not enough. Have you reformed? Have you recovered your original nature? Initially, you became a god by living a godly life as a human being. As a result, you became a god. But now, having obtained this position, you became intoxicated with enjoyment and forgot God, lost ''Shraddha'' in the Divine. This is the result.

Curiously, there was a great historian, Arnold Toynbee in the UK, who came to a similar conclusion. Whenever people become civilized, they become weak, addicted to temporary happiness. They become dependent upon slaves. Then, a rough ride, accustomed to extreme conditions, becomes endowed with tremendous bodily and mental strength. They fall like thunderbolts upon this civilized society, occupy their place, and then adopt that civilization, becoming addicted to luxury. The former gods now become demons, and the former demons become gods. This cycle, the ''Brahma Chakra'' or ''Samsara Chakra,'' continues. The former ''Devas'' come and conquer the current society, kicking them out. The cycle of learning, relearning, and relearning these lessons goes on endlessly.

Just as the gods pay particular attention to the frightening demons by taking refuge in the Divine Lord, showing reverence to ''Vishnu'' or ''Shiva'', we too, O Goddess ''Shraddha'', show reverence to you. We acknowledge our past as demons, but now we have learned our lessons. So, Mother, kindly fulfill our intent towards our priests who perform rituals, allowing them to enjoy the fruits thereof. Endow us with ''Shraddha'' so that we may embrace the first part of the ''Vedic'' teachings, called ''Karma Kanda''. By doing so, we will perform and live a ''Vedic'' life, enjoying all the happiness it brings. However, every happiness comes with a cost.

Performing actions with ''Shraddha'' yields four results. First, it endows us with full faith. When we see that performing actions with faith yields results, our ''Shraddha'' becomes stronger and stronger, like a muscle exercised in a gymnasium. This is the first result: ''Shraddha.'' Secondly, the mind becomes focused and concentrated, coming under control. This is the second result. The third result is ''Chitta Shuddhi,'' or purification of the mind, enabling us to understand the deeper meanings of the scriptures. The fourth result is ''Chitta Vaishaliyata,'' where we begin to understand higher experiences and the existence of higher and more universal deities.

For example, Indra is identified with ''Indraloka'', but ''Brahma'' and ''Vishnu'' are identified with the whole universe. In the ''Vishnu Sahasranama'', the first name that appears is ''Vishwam'', indicating that ''Vishnu'' manifests as the entire universe. This is followed by ''Vishwam Vishnuhu'', and then ''Vashatkaraha,'' which refers to the performance of rituals according to the ''Brahmana'' portion of the ''Vedas.''

Performing rituals produces results, which in turn reinforce our ''Shraddha''. This ''Shraddha'' elevates us, increasing our identification with higher realities. The four results we achieve are:

# Concentration: The mind becomes focused and controlled.
# Complete faith: Our ''Shraddha'' increases and strengthens.
# Understanding: The mind becomes pure, enabling deeper comprehension of scriptures.
# Higher awareness: The mind transcends lower realms, reaching for higher realities until our vision is fixed on the highest truth.

These are the four results of performing ''Yajnas'' and ''Yagas.'' As I mentioned earlier, if I am personally doing something beneficial, it is called ''Ishta''. Whatever makes me a better person is technically called Ishta. However, I cannot become better unless I expand my personality.

So, what is higher happiness? If I am eating something alone, my happiness is very limited. But if I share it and eat with many others, my happiness expands to include the joy of everyone present. Interestingly, when a mother forgoes eating something tasty she has cooked in a small quantity, and instead gives it to her children, she derives higher happiness from their enjoyment.

This same principle is illustrated in the life of Sri Ramakrishna. When his disciples prayed for him to be able to eat during his last days, he had a tremendous revelation. He asked, "Why? Am I not eating through all of you? Am I not deriving so much joy through your experiences?" He realized that he didn't need to eat for himself to know happiness, as his joy was already complete through the happiness of his disciples.

Whoever is very charitable and leads a good life, transforming their existence, will be blessed by the Goddess ''Shraddha''. O Mother, kindly fulfill our intent towards our priests who perform rituals, allowing them to enjoy the fruits thereof. The performance of rituals gradually elevates a person to higher states of consciousness.

The verse "''Shraddham Deva Yajamana Vayu Gopa Upasate Shraddham Hridaya Kutya Shraddhaya Vindate Vasu''" means: The ''Devas'' and the performers of rituals, protected by the Divine Mother in the form of ''Vayu'', worship Goddess ''Shraddha''. All worship her with devotion, intent in their hearts. By this devotion, one gains ''Dharma'' (righteousness), ''Artha'' (wealth), ''Kama'' (desires), and ''Moksha'' (liberation), all through ''Shraddha''. We invite Goddess ''Shraddha'' in the morning, at noon, and at sunset, and by implication, throughout the 24 hours.

O Goddess ''Shraddha'', bless us that we may have ''Shraddha'' in this life, at this time, and in this place. This ends the ''Shraddha Sukta'', which consists of five mantras. O Mother ''Shraddha,'' bestow your grace upon us, endowing us with ''Shraddha'' all the time—morning, afternoon, evening, and night. Let there not be a single second when we are bereft of ''Shraddha''. How is this possible? Only by your grace, because you are the Divine Mother.

Now, if we want to interpret the different manifestations of the Divine Mother as described in the ''Durga Saptashati'', we see various qualities mentioned, such as ''Shraddha Roopena Samsthita'' (manifested as ''Shraddha), Buddhi Roopena'' ''Samsthita'' (manifested as intelligence), ''Tushthi Roopena Samsthita'' (manifested as satisfaction), etc. There are many such manifestations of the Divine Mother, each with its own ''mantra''. If we repeat these ''mantras'' with faith, we will achieve the desired result.

For instance, if you are struggling with sleep, you can repeat the ''mantra'' "''Ya Devi Sarva Bhuteshu Nidra Roopena Samsthita''" (She who is manifest in the form of sleep). This practice can help induce sleep. It’s curious why Swami Vivekananda, who faced issues with sleep, did not use this ''mantra''. Perhaps he had his own reasons. Nevertheless, these ''mantras'' are not only for those who struggle with lack of sleep but also for those who are troubled by too much sleep.

Indeed, it is the same Divine Mother who awakens us from our ignorance and bestows her grace upon us. The story of ''Brahma'' hymning to the Divine Mother to awaken ''Vishnu'', who was overcome with terrible sleep, exemplifies this. In this story, the Divine Mother withdraws herself from ''Vishnu'', leading to his awakening. He then sees the demons ''Madhu'' and ''Kaitava,'' slays them, and saves ''Brahma.'' This narrative highlights the power of the Divine Mother in dispelling ignorance and bestowing enlightenment and protection.

The symbolism of these stories is profound. In your previous talks, you might have discussed how these narratives represent the inner spiritual journey of overcoming ignorance and awakening to higher consciousness. This process is deeply connected with the concept of Shraddha, or faith.

The ''Shraddha Suktam'' is a key text that helps in developing this faith in the ''Vedas''. By constantly offering prostrations and repeating the ''Shraddha Suktam'' or ''Medha Suktam'', one can cultivate a life endowed with ''Shraddha''. The word ''Shraddha'' itself, understood in Hindu tradition as referring to the last rites after a person's death, signifies faith. It implies the belief that even though the physical body is gone, the person's essence continues to exist and will be reborn, either in higher or lower worlds or on this earth as a human being.

Scriptures like the ''Bhagavad Gita'' and the ''Upanishads'' repeatedly affirm this belief and explain the process of rebirth. The concept of ''Panchagni Vidya'' in the ''Chandogya Upanishad'', for instance, details how a dead person is reborn. This underscores the necessity of ''Shraddha'' in our spiritual practices.

Sri Ramakrishna provided a beautiful interpretation of ''Shraddha'', emphasizing its importance. He often spoke about how faith is essential in spiritual practice, enabling one to overcome obstacles and progress on the path to enlightenment.

In the next class, we can delve deeper into Sri Ramakrishna's interpretation of ''Shraddha'' and explore other aspects of this profound concept. ''Shraddha'', as faith, permeates every aspect of our lives and spiritual practices, guiding us towards higher consciousness and ultimate liberation.
[[Category:Taittiriya Upanishad]]

Taittiriya Upanishad Lecture 04 on 12 June 2024

2024-06-20T16:13:24Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
We are studying the ''Taittiriya Upanishad'' on Wednesdays. Of course, the ''Chandogya Upanishad'' on both Saturday and Sunday. So, we were in the introduction part of it. Before we proceed to dive into the ''Upanishad'' itself, I said, 'Let us remind ourselves of very important fundamentals before we even begin to study. It is very important.'

So, first of all, our scriptures are called ''Vedas'', and every ''Veda'' is divided into four parts. There are four ''Vedas'': ''Rig Veda, Yajur Veda, Sama Veda,'' and ''Atharvana Veda''. These ''Vedas'' speak of four desirable ends. We have to be precise in the usage of the words. 'Desired' is not the right word. 'Desirable'—that which ultimately leads to the highest bliss, highest welfare, that is called 'desirable'.

But what is the problem? Each one of us, we do not need to be told to desire. Life itself is based upon desire. As Holy Mother says, 'If any person gives up hopes, desires, then the body itself will not survive.' So, desirable goals are there. What are they? ''Dharma, Artha, Kama'', and ''Moksha''. Life is divided by our ''Vedas'' into four parts so that we can progress towards these highest goals. These are called stages of learning, ''Brahmacharya Ashrama''; experiencing after experimenting, called the householder's life, ''Grihastha Ashrama''; slowly withdrawing and developing the power to contemplate, called ''Vanaprastha Ashrama''; and lastly, these three merge in complete total identity with the Supreme Reality called the ''Sanyasa Ashrama.''

Similarly, every ''Veda''—all the four ''Vedas''—are again divided into four parts corresponding to these four stages of evolution. The first stage is meant only for what is called ''Guru Kula Vasa'', that is called ''Samhita''. The second part is called ''Brahmana''—how to experiment in the right way as directed by the scriptures and experiencing the fruits. And that gives us the benefit. Two benefits are given: one is we get the results if any of the ''Vedic'' rituals is done in the right way; and secondly, it instills a deep faith called ''Shraddha''. There is no substitute for this Sanskrit word '''Shraddha''<nowiki/>'; it possesses us.

But very briefly, what is the difference between faith and ''Shraddha''? What we possess is called faith, and what possesses us—like madness possesses a person, or a ghost possesses a person, and what possesses us does not give us any freedom to do what we like but takes us to the place where it wants us to go—that is called ''Shraddha''. So, this is the second result. The first result is the fulfillment of every possible desire—any desire: ''Artha, Kama, Dharma, Shraddha''—every desire can be fulfilled.

All this is detailed in the first part of the ''Vedas'' called ''Karmakanda,'' the ritualistic part. And the first part is only to prepare us and make us fit so that we can enter into the second part. Now, the ''Vedas'' speak of these four ''Purusharthas: Dharma, Artha, Kama'', and ''Moksha''. So accordingly, the ''Vedas'' are also divided.

And we have to understand that our whole life—until we turn towards God, until we realize God actually—there are three types of activities.

Now, whether we want to live a worldly life or a spiritual life, these are the only two options, and they are completely opposite to each other. One can be in the world. Be very careful in understanding this statement. The world is where we stay, whether we are worldly or spiritual. The world can be an appropriate instrument to give us what we desire. But whether we would like to be worldly or spiritual, they do not go together. 'I want both. I want to be worldly. I want to be also spiritual. I want to be selfless and also selfish. I want to have both light and darkness.' That is not going to be possible. At one point in time, we have to choose.

To be in the world, as Sri Ramakrishna says, is absolutely fine. But to be worldly is not fine. Sri Ramakrishna's beautiful analogy similes, like Kalidasa, 'It is fine for a boat to be in the water. But the water should not be in the boat.' That is the distinction. So, whether we want worldly happiness—and everybody wants happiness—or whether we want spiritual happiness, all our efforts are directed towards being happy. That is the final conclusion. We don't want to suffer. We want to be happy all the time. So, for that, we have to work and engage in activities.

So, all activities are divided into three types. Assuming you are also attending the Saturday and Sunday classes where I am interchangeably trying to convey this very important part: there are three types of activities—mental, verbal, and physical. We have what are called actions—physical, verbal, or mental. Any action done must fall into one of these categories. And there are also three types of goals for which activities are done. Everybody engages in activities automatically.

First of all, we want our body and mind to be absolutely fine. This is the first condition. Even if I have everything else but the body is not okay or worse, the mind is not okay, it is totally useless. Then what am I going to do? It is like possessing a car, for example. But if there are no roads, what are we going to do? Even with a Formula 1 car, there must be appropriate roads so that we can travel to our destination. Then the road itself will not do. A proper destination is necessary.

So, what are the destinations? First of all, we want to enjoy whatever is available in this world. So, that is one. But this has two parts again. What is it? That we also want to possess everything. We want food, clothing, and whatever contributes to the welfare and happiness of the body and mind—good friends, safety, security, good health facilities, everything we want. Any object because our body and mind are instruments. For what purpose? We want to possess things. And we also want two types of things. We want the best available in this world, but we are also quite aware that anyone who is born is going to die. Therefore, we not only want happiness in this world but most people believe in the concept of another world after death. Most religions insist upon it, including Buddhism, which is often misunderstood. Many people think that Buddha taught only complete annihilation. Nothing could be further from the truth. He taught that we should not be caught in these small happiness, but there is a state, what he called ''Nirvana'', where eternal, infinite bliss can be obtained.

If we want to be happy, we have to be alive, we have to exist, and we have to be aware that we are alive.

So these are the three types of activities, three types of strivings, three types of obtaining results. We have seen this. But after many births, each one of us discovers there are three defects in this world and in the other world as well. What are these three defects?

Firstly, every happiness comes with a mixture of unhappiness. Secondly, everything is unsatisfactory; it will not give us complete satisfaction at any given time, even while providing happiness. This is okay, but if the other one is there, it would have been better. That is the second problem, what is called a defect.

The third defect is that every experience we have in this world or the other world binds us. So this goes on for a long time. Then what happens? Slowly, it is an evolution. Many times I have told you we are all standing on an evolutionary escalator. Whether we want it or not, it is slowly taking us, and life's experiences are only meant to awaken us and propel us towards this evolutionary development. First worldly, then spiritual.

So at some point, man wakes up and then he says, 'I am not getting what I want. Is there any way for the complete fulfillment of my worldly desires either in this world or in the higher world?' Then he understands that the only way is to follow a guide, and that guide is called the ''Veda''. Usually, the teachings of these ''Vedas'' are scriptures. It could be the Bible, it could be the Koran, etc. It will come through an enlightened person who has already travelled that path.

And when we discover that we require a scripture to teach, even if there are ''Gurus,'' it doesn't always mean only spiritual ''Gurus''. Even in this world, for how to prosper, we need ''Gurus''—whether they are financial ''Gurus'', computer ''Gurus'', or pickpocket ''Gurus''—whatever ''Gurus,'' we require teachers. A teacher is one who has the skill and the ability to convey that skill to a disciple.

So when a person follows the first part of the ''Vedas'' called ''Karmakanda'', then certain results will come. The outcomes come in the form of four parts. Four results will come. Firstly, when we follow any ''Vedic'' ritual or the direction, the teachings of the ''Vedas'', first, there is instantaneous satisfaction. Secondly, it will produce a ''Samskara'', a deep habit. Since this gave me happiness, I must do it.

The third result that comes is, as a result of following the scriptures, a person tries to avoid what is not right and follow only what is right. Then what happens to that person? He will obtain the result. And finally, it also slowly clears away all the dirt, dust, or impurities of the mind. So four results. Let us keep this clearly in mind.

Firstly, it gives instantaneous satisfaction. You do a ''Puja'' properly and you get satisfaction, 'I have done this properly.' Or you feed a hungry person and you get immediate satisfaction. Seeing the other person satisfied, you feel, 'I have done something good.' Very good, instantaneous result.

And that instantaneous satisfaction strengthens our desire. Let me repeat it. That is called the strengthening of the ''Samskara''. That is how our ''Samskara'' becomes stronger and stronger. A good person keeps becoming better and better. And a worse person—the psychology also works in the opposite way. So a wicked person becomes more and more evil. A good person becomes better and better. But here, we are talking about the scriptures.

Thirdly, every ''karma'', every action, gives us a result. So, if we are following the scriptures and presume it will give us only good results, it is called ''Punya''—reducing sin and increasing virtue. That would be the result of every good action.

Many times, the result of these good actions will come only after a long time, which is that more happiness comes—immediate happiness, strengthening of the ''Samskara'', and a very high type of happiness.

Following the scriptures also does something really miraculous. It purifies our mind. This is called ''Chitta Shuddhi''. And when the mind becomes pure, what do we mean by that? Our understanding becomes pure. Our ''buddhi,'' the capacity to understand things in the right way, because we are following the scriptures of any religion, becomes clearer and clearer. Then we understand that everything in this world is dissatisfactory. It has these three types of defects, which you remember: every happiness comes along with unhappiness, everything ends in dissatisfaction, and everything binds.

At that point, this person also discovers there is a higher life, an eternal life, an infinite life. That is what is indicated in most of the ''Shanti Mantras'' and one of the ''Shanti Mantras,''

Om Puurnnam-Adah Puurnnam-Idam Puurnnaat-Purnnam-Udacyate

Puurnnashya Puurnnam-Aadaaya Puurnnam-Eva-Avashissyate ||

Om Shaantih Shaantih Shaantih

So what does it mean? That we came from that infinite perfect being, and this world is also none other than that same world. So we get that we are perfect, even though we are not aware of it and have never become imperfect. We didn't have to become perfect. We just forgot we are perfect. We think we are imperfect. So we have to become perfect. But in this world, nothing can make us perfect. We don't become perfect. We just discover—our memory comes back, 'I am perfect.'

Then what happens? This first part of the ''Vedas'' becomes completely meaningless, irrelevant. The person says, 'I have given up the world. Do I have something to follow?' Yes, the second part of the scripture, called pure spiritual life, ''Gnanakandam''. And then one approaches, 'How can I progress?' There are guides, people like mountaineer guides. Many times, these guides have climbed to the peak. I am going only for the first time. They know the good side, the defective side, and the problems, and they can give us expert guidance. They themselves come along with us.

So this person turns to a teacher. He must turn. The ''Veda''s, the scriptures, are crystal clear: without a teacher, it is not possible. It is possible to have a desire. We have to prepare through all these preparatory stages—what we discussed—we become ''Adhikaris'', that is, we become fit.

So, the ultimate purpose of the first part of the Vedas is to equip us so that we can become absolute instruments to take up the second part of the inquiry: to know who I am. The ''Veda'' tells us. Because intellectually, even without a ''Guru'', we can study the ''Vedas.''

And what do the ''Vedas'' say? They say—and it may shock us—'''Tattvamasi'',' you are not going to God, you are God. For many religions, this is an offense. How many realized souls, especially in Islam, who declared 'I am Allah,' 'I am that supreme reality,' have been burnt, tortured, murdered, and killed in endless ways? But fortunately in Hinduism, the weirder you are, the more respect: 'Oh, my ''Guru'' is so great, I can't understand him at all.' This is a good thing. So Hinduism never tortured any great saint because that tolerance is there. That is the specialty of Hinduism and Buddhism, etc.

These declarations of the ''Vedas, 'Tattvamasi,''<nowiki/>' you are that supreme reality, go directly against our experience. But how to understand it really? Then I also gained intelligence by God's grace, that is ''Saguna Brahma Upasana.'' Because all the rituals are meant only for pleasing the Lord, the supreme reality, in His benign aspect, which is called the personal ''Brahman, Saguna Brahma'', who listens to our prayers and bestows His grace.

''Ya Devi sarva-bhuteshu, Vidya rupen sansthita, namastasye namastasye namastasye namo namah''

She manifests in the form of intelligence, right knowledge, etc.

Then it also dawns upon us: I require an expert guide. So nobody can go to God directly. 'But if you teach me, then what happens?' 'So I will teach you, but I will come to you in the form of a teacher.' So this person approaches a teacher and has acquired all the qualifications. This is beautifully indicated in the ''Upanishads''.

''Samyut Pani'', So, how should a disciple approach a ''Guru''? With firewood on his head, meaning in his hands (though usually carried). What is the symbolism? You carry some dried firewood and that will also be light. If you carry wet firewood, then you will have to suffer. What is the symbolism? This firewood helps one to make fire. But for what purpose is fire evoked in the olden types of ''Ashramas''? For the purpose of ''Homa, Yagna, Yaga''? What is the symbolism? The symbolism is, 'I am ready, O ''Guru'', O Teacher, to burn my own opinions, to humble myself, to get rid of my selfishness, because I am trying to surrender myself to You.' This is beautifully indicated in the ''Bhagavad Gita.''

How should one approach? '<nowiki/>''Tad viddhi pranipatena.' Pranipata'' means complete faith in the teacher. That is called true surrender. Not just bowing down or touching the feet. '<nowiki/>''Pariprasnena.''<nowiki/>' But you have to please Him to ask the questions. Why? Because you think, 'This person is going to give me something extraordinarily valuable, which is not available in this world. And therefore, I have to surrender myself first. Then I have to please Him.' '''Seva''<nowiki/>' means service. Service means what? I have to please Him. The ''Guru'', you prepare first-class food, and you think that the ''Guru'' will be pleased. No! He doesn't require all those things. He is not a slave to food or other objects of enjoyment. But He understands. You show your humility, selflessness, faith, etc. That is called service. And then you ask appropriate questions.

So if you want to study chemistry, don't ask, 'What is the best book in the world on music?' or 'On zoology?' No! You should go straight to the heart of the matter and ask, 'What is the way I can become a good chemist?' This is the right way of asking. Most people don't even know what to ask and they ask questions that are completely unintelligible to them. So even when the ''Guru'' speaks, they say, 'You have answered, removed all our doubts,' but nothing has gone into their heads at all.

Even to wash the brains of the people, there are two types of brains—unwashable and washable brains. One should have a washable brain so that the ''Guru'' can wash. That is the symbolism of ''Samyut Pani.'' Even though my direct experience of the world shows me a completely different understanding of what the ''Veda'' teaches, scripture teaches, your teaching, I have that faith in you. I am ready to burn my understanding and I am ready to replace your understanding into my brain. This is the meaning of ''Samyut Pani''.

So nobody should take, even in ordinary things, self-enquiry. 'Who am I? What is God? How can I reach God?' You will be making the greatest mistake. And then the ''Guru'' tells, 'You will not reach ''Brahman''. You will not have God-realization. It is not possible and whatever you do, it is not necessary.' Then what is necessary? To discover the fact that you are what you are seeking.

They give an example. ''Karna'' in the Mahabharata thought that he was the son of a charioteer, ''Sudaputra''. 'My father is a charioteer. My mother is called Radha.' Nothing to do with Radha Krishna. This is in the ''Mahabharata''. Until on the eve of the Kurukshetra war, Kunti, his real mother, goes and calls him. He comes, and at night she reveals, 'My son, you are my son. You are not the charioteer's son.' Until then, everybody looked down upon him as the son belonging to an inferior caste. But this revelation did not make him Kunti's son. It only revealed to him what was hidden from him, and instantaneously he understood. He bowed down to his mother, and then she also explained why she had to abandon him. Karna was a very great character in ''Mahabharata''. But the point is, we have very wonderful things to learn from this ''Mahabharata''. That itself is a tremendous revelation, ''Mahabharata''. Of course, the ''Bhagavad Gita'', which is the essence of all scriptures, occurs only in the ''Shanti Parva'' of the ''Mahabharata.''

So what is important here for us is that we do not realize ''Brahman'', but we realize that we are ''Brahman''. This goes contrary to our experience. So we must have tremendous ''Shraddha'', faith that ''Guru'' is right, scripture is right, then there is something wrong with me. So he has to sit and then, after acquiring the necessary qualifications, become a ''yogya,'' fit, ''adhikari'', fit disciple. To receive that teaching, he will have to proceed.

Swami Vivekananda makes a marvellous statement in his ''Bhakti Yoga''. He says, 'I am going to read out this one.

So, without a ''Guru'', is it possible to progress not only in spiritual life, but even in worldly life? It would be far, far easier and certain if we can take to a right teacher. And Swamiji, in his ''Bhakti Yoga'', he says, this is what he says, but this, the shaping of our own destinies does not preclude our receiving help from outside. Nay, in the vast majority of cases, such help is absolutely necessary. This quickening impulse cannot be derived from books. The soul can only receive impulses from another soul and from nothing else. The person from whose soul such impulse comes is called the ''Guru'', the teacher. And the person to whose soul the impulse is conveyed is called the ''Sishya'', the student. The soul from which this guidance proceeds must possess the power of transmitting it as it were to another. And in the second place, the soul to which it is transmitted must be fit to receive it.

The ''Guru'', in other words, must have the capacity and that knowledge to transmit. And in the second place, the soul to which it is transmitted must be fit to receive it. The seed must be a living seed and the field must be ready ploughed. And when both these conditions are fulfilled, a wonderful growth of genuine religion takes place and then Swamiji proceeds to enumerate. What are the qualifications of a teacher? This is called ''Avarijnaha, Akamahataha, Shrotriyaha''.

In regard to the teacher, Swami Vivekananda says, we must see that he knows the spirit of the scriptures. The second condition necessary in the teacher is sinlessness. The question is often asked, why should we look into the character and personality of a teacher? We have only to judge what he says and take that up. The third condition is in regard to the motive. The teacher must not teach with any ulterior selfish motive.

It is highly risky to engage in self-enquiry without the help of a teacher. But I will just revert back. Swami Vivekananda says, first of all, the person who is what we call the ''Guru'' or the teacher, he must know the spirit of the scriptures. What is Swami Vivekananda trying to convey? That his teachings must never go against the spirit of the scriptures. There are so many religions and they are completely misinterpreted, bringing misery to billions of people even today. Because the ''Gurus'' or the teachers think that their authority, they know better than God because every scripture is a word of God. There is no doubt about it. But the proper interpretation, a person who is selfish, worldly and power monger, utterly cruel, such a person dominates nowadays as a teacher and they try to propagate and make other people also get spoiled. And millions are spoiled that way. But the ultimate result will be terrible suffering. That is the condition of anybody who misbehaves in this world.

Now, the second condition: a teacher must be sinless. When a person is spiritual, needless to say, they cannot commit any sin. Moreover, when a person realizes God, their individual "I" is completely replaced by God's "I". Therefore, even if they were to wish to do wrong, they would be unable to. Sri Ramakrishna's life exemplifies this perfectly. He used to say, "An expert dancer cannot make a false step, even in jest." It is impossible for him because he has practiced the right way for so long, life after life. Many incidents illustrate this. Once, Sri Ramakrishna went to Nahabath, where Holy Mother used to stay. After finishing his food, he used a bit of spice to cleanse his mouth. Holy Mother knew this and sometimes gave him a small amount to chew. Once, she tied a small amount of these spices to his garment, intending for him to go straight to his room. However, instead of heading to his room, which was only a few yards away, his feet carried him towards the Ganges. He cried out helplessly, "Mother, do you want me to drown?" Hearing this, Holy Mother sent for Hriday, who forcibly brought him back. Later, Sri Ramakrishna explained that as a monk, he had vowed never to accumulate anything, trusting that God would provide. Holy Mother had unconsciously tied a tiny amount, but the Divine Mother did not allow him even that.

I recall the first Christian who renounced the world, Saint Paul—not one of Jesus Christ's disciples, but another Saint Paul. He lived in the Egyptian desert, in caves, before Saint Anthony the Great. When Saint Anthony heard of Saint Paul and sought him out, a lion led him to the correct cave. Saint Paul greeted Saint Anthony joyfully. Saint Paul's daily sustenance was a bird, something like a kite, which brought him one piece of bread each day. On one occasion, it brought him two pieces. Similar incidents abound in Swami Vivekananda's life. Once, in North India near the Himalayas, he climbed a tree, requesting hot food. A devotee, awakened by his ''Ishta Devata'', quickly prepared hot ''Khichdi'' and found Swamiji exactly where his deity had indicated.

The essence is to completely rely on God. That is the idea.

For such a person who is possessed by God, he can never take a wrong step. That is why he can never be sinless. But then the third condition is that you should not have any motive, including thoughts like, "I am a great ''Guru,'' my disciple must always obey me," etc. Such thoughts inflate the ego. Whatever I say must be done. No, you should not have any motive. If you are fit, you will do it.

It is highly risky to engage in what is called self-enquiry all by oneself. There is an incident that comes to my mind. Once, there was a monastic disciple of Swami Brahmanandaji. He used to be in what we now call Rishikesh. He sincerely practiced meditation and scriptural study for many years and felt that he experienced ''Samadhi''. He was convinced of it and began telling others, "I do experience ''Samadhi.''" Many people believed him because he led a wonderful and sincere spiritual life.

Once, Swami Brahmanandaji was in Kankhal, Haridwar, a few miles from Rishikesh. The disciple came to see his ''Guru''. Later, Swami Brahmanandaji told others, "I looked into his eyes, and he had some kind of spiritual experience, no doubt about it, but it is far from ''Samadhi''." Many aspirants become misled by their own understanding of what is called ''Samadhi'' or self-knowledge. Without the aid and right direction of a teacher, it is highly risky. A ''Guru'' can help a person avoid many obstructions because he himself had guidance from his own ''Guru'' long before. It is like taking a mountaineering guide who knows the shortcuts and obstacles and can safely guide one to the top of the mountain. However, it is not enough to have the qualifications of the ''Guru''; the disciple must also have qualifications.

Why are we discussing all these things? Because the ''Upanishad'' presumes that we are approaching a ''Guru.'' Even in the very first chapter, called ''Sikshadhyaya,'' there are many prayers where a person has to pray to God. This is a marvellous prayer. We will come to that when the right time comes. A disciple must also fulfill, like the teacher, three qualifications. What are they?

Swami Vivekananda said the conditions necessary for the taught are, first of all, purity; second, a real thirst for knowledge; and third, perseverance. Many people become very disappointed and say, "Probably there is nothing. Our teacher did not know what he was teaching, and he himself is completely ignorant. I have been practicing for such a long time, and nothing seems to help." No, he must have purity, because pure teaching and pure knowledge can come only to a pure person. He must have what Sri Ramakrishna calls ''Yakulata,'' a real thirst for knowledge. Whatever the teacher says, he must persevere.

A wonderful, marvellous example of this perseverance comes to us in the story of Shabari, a great devotee of Sri Rama. It is a marvellous story. Most of you, I think, will know it, but it is well to recollect even now. This is called a disciple possessing complete ''Shraddha'', or faith.

There was a maidservant serving in a monastery, and she had a daughter who was five years old. This maidservant suddenly died, probably bitten by a poisonous snake, and the girl was left alone. For some time, the monks looked after her. But, as you know, these monks do not want to have this kind of burden. So when she grew up a little bit, probably five or ten years old—we don't know—they wanted to shift to another place.

One of the monks called this young girl, initiated her into the ''Rama Mantra'', and said, "My daughter, I assure you, Rama will come to you. He is your chosen deity. Do not move from this place. Stay here. Any time He can come, and you will get liberation." And then they went away.

This lady had complete faith in the teacher. Every morning, she would go and collect some edible fruits and then come back. The whole day, she would wait, because the ''Guru'' did not tell her when Rama was going to come. Days passed, months passed, and years passed. She became almost 99 years old. She became bent and blind, but she never doubted her teacher's words, not even for a single second. Every day, even at this advanced age, she would go nearby. She could not see properly, probably suffering from cataracts, but she would collect some fruits.

On the last day of her life, Sri Rama came along with Lakshmana. Who can describe her joy? She did not say, "Oh, you are coming after a long time. I have been waiting for you for almost 90 years. How cruel you are. How heartless you are." No. She said, "My teacher told me you would come. I knew his words would never fail, and I have been waiting." She offered the fruits she had gathered that morning. Not knowing whether they were ripe or not, she would bite a little bit to see if they were fit to be given and then offer them to Sri Rama. He happily accepted whatever was offered, whether it was a flower or a bit of water.

She then said, "Lord, after seeing you, I do not want to see this world again. Let me be looking at you and give up this body." In his presence, this lady, looking at her ''Ishta Devata'' (chosen deity), merged with him. The wonder of wonders is that Sri Ramachandra himself performed her obsequies, or last rites. What a great lady! This is called real ''Shraddha'' in the words of the ''Guru''. Such ''Shraddha'' is very much necessary.

How are we going to develop this ''Shraddha''? For that, our ''Vedas'' and scriptures provide a way. There are two particular ''Sukthams''. One ''Suktham'', which we have discussed in our Thursday classes, is called ''Medha Suktha''m. The other is called ''Shraddha Suktham.'' By chanting these faithfully and with devotion, ''Shraddha'' is generated within each of us. This is what ''Shraddha Suktham'' accomplishes.

One develops ''Shraddha'' not merely by prayer but by praying to God, repeating one's ''Ishta Mantra'', and offering complete prostrations. In this respect, Swami Adbhutanandaji says in his teachings that every ''Mantra'' is the name of God. He advises saluting ''Nama'', the name itself—the name of God will lead you to God. This is a unique type of teaching: not only should we salute God, but we should also salute the very name of God.

To develop that ''Shraddha'', we will discuss several more points, including how the ''Guru'' teaches, what is called ''Pramanas'' (means of knowledge), and whether his teaching aligns with the correct teachings of the scriptures. How do we understand these fundamentals? We will talk about this in detail. As I mentioned, I am integrating the Saturday and Sunday classes into this discussion, so it will be beneficial for you to attend both.
[[Category:Taittiriya Upanishad]]

Taittiriya Upanishad Lecture 03 on 05 June 2024

2024-06-13T17:13:05Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
So, we are studying the ''Taittiriya Upanishad'', and I have been giving the introduction. In my past classes, especially the last class, I promised that we would discuss certain ''Paritoshika Padas'', which are ''Vedantic'' terminology. If we want to master any type of science, first of all, we must be familiar with the terms that we use. So, we discussed in that context, ''Anubandha Chatursthayam''. That is to say, why do we want to study the ''Upanishads''? The study of the ''Upanishads'' is equivalent to the study of the ''Vedas''. So, why do we want to study ''Vedas''? But before we undertake even the study of the ''Vedas'', we have to be clear: what is it that we are seeking, called ''Prayajanam''? And what is the subject we should pursue? That subject should be delineating or expounding, which will show me the path and the benefits and any obstacles that can come. That is called the relationship between the subject matter and the scripture. And finally, all these things might be absolutely clear. But are we fit both environmentally, physically, and mentally? And for that, we require the tremendous grace of God. God's grace invariably comes in the form of our actions, ''Karmaphala''. If we have done very good ''karma'', what is called pious ''karmas, dharmic karmas,'' spiritual ''karmas'', in our past lives, not one past life, but many, many past lives, then only the desire and the opportunity, by being born as a human being and by coming into contact, the opportunity to come into contact with great people, especially those who have travelled the particular path we wish to travel and an unwavering, one-pointed desire, 'I want to reach this particular goal.' These are possible only if we read the teachings of the scriptures, and all the teachings of the scriptures are divided into two categories: those which should be done, and those which should never be done, even should never even be thought of. These are called ''Vidhi'' and ''Nishadha''. So, we have talked about ''Anubandha Chatursthayam''. And I want to talk about now, in my last class, especially towards the end, I promised I will talk about that there are three types of ''Sadhana. Sadhana'' means an effort, a serious effort made to achieve something. And there are three types of ''Sadhanas''. And for what purpose? Three types of results we desire, even in order to become an ''Adhikari''. Then we will see what they are. As we all must be familiar by this time, our scriptures are called ''Vedas''. And what is a ''Veda''? That which tells us what is called ''Agnatha Gnanam''. That ''Gnanam,'' that type of knowledge, which is not available through our normal channels, that is through the five sense organs. We only have got five means to obtain knowledge. These are called five sense organs of knowledge, ''Gnana Indriyas''. And these ''Gnana Indriyas'' will give only what they come into contact with. So here is a beautiful teaching: the eye can only see, cannot hear, cannot touch, cannot smell, cannot taste. Similarly, each sense organ can only give its particular capacity. So all the five sense organs give us five different types of knowledge.

And from this, we have to derive certain conclusions. What is the first conclusion? So, every sense organ can work only in a universe of multiplicity. So, all these multiplicities are divided into three categories: the knower, the object of knowledge, and an instrument which connects the knower with the object. If it is connected properly, then proper knowledge will come. So, the object may be alright, and the knower may be alright, but much depends upon what we call the instrument which connects. And those instruments are the body and mind. As I just mentioned, each sense organ can only give one-fifth of the knowledge of any object, and every object consists of five types of knowledge: the colour, the sound, the taste, the touch, etc. But all these five different types of particularized knowledges are conveyed to the mind, where the mind has the capacity to integrate them, harmonize them, and then that unified knowledge is conveyed to the ''buddhi''. So, these sense organs can only function in a world of multiplicity, and this multiplicity is called ''Vedantic'' terminology. We are talking about ''Vedantic'' terminology. So, this multiplicity is called ''Triputi''. Three means exactly the English word, the Sanskrit word "three," ''Trinetra, Triloka'', etc., exactly the same meaning in the English language. You know English has borrowed heavily from every language, and much of Sanskrit also. This is called ''Triputi,'' that is the knower, and then the object, and that which relates, unifies, and what results is called ''Gnanam''. So, ''Pramata, Prameya'', when it is connected by the instrument, what results is called ''Prama'', a very beautiful word. "''Ma''" means to measure, "''Pra''" means to measure correctly. So that is called ''Pramata, Prameya'', then ''Pramana'' is called the instrument, and when these three work harmoniously under the right circumstances, what results is called ''Prameya'', right knowledge. But the point we have to note down here, this is all knowledge of multiplicity. There is a man, there is a tree, there is a cow, so the whole universe is consisting of innumerable objects, and the knowledge that we get is very limited, and this is also in another beautiful way, it is called knowledge of the effects. As we have been discussing, I want you, if you are hearing ''Chandogya'' also, I want to combine both, what we discussed here in the ''Taittiriya'', and what I discussed in ''Chandogya'', must be harmonized. You borrow, try to study side by side, then your concept will be very very clear. So you see what happens here, that this knowledge is limited knowledge, and so every individual appears to be separate, every object appears to be separate, every type of instrument is separate, and the resultant knowledge called ''Prameya'' is also different.

And in my ''Chandogya Upanishad'' class, I think I have spoken about the six ''Pramanas'', or the instruments of knowledge: ''Prateksha, Anumana, Upamana, Arthapatti, Abhava.'' These are called five. All these five are limited; they cannot give us the knowledge. But there is another type of ''Pramana'', and that ''Pramana'' is called ''Shastra Pramana'' or ''Veda Pramana.'' The ''Veda'' gives us the knowledge which cannot be obtained through these five senses; that is the burden of our time.

And then I also described four types of desires every human being should desire. But what normally animals desire, and most of the human beings are like animals only, they want what is immediate, what is temporary, and what inevitably results in indescribable suffering. But even in this world, if we want to minimize—we cannot eliminate—suffering, but we can minimize the suffering. And how to obtain that is called ''Prayas''. So keep these terminologies, ''Prayas'' and ''Shreyas''. ''Prayas'' means ''Dharma, Artha, Kama,'' as I was mentioning, every human being should desire: ''Dharma, Artha, Kama'', and ''Moksha''. And in this context, a doubt may certainly arise: everybody may not desire ''Dharma'', very few desire ''Moksha,'' but ''Artha'' and ''Kama'', which is what Sri Ramakrishna condemned as ''Kama'' and ''Kanchana,'' certainly everybody desires. No, very, very few people only desire, even ''Artha'' and ''Kama''. Is it a correct statement? We have to understand what I mean by that; that is the truth.

What does it mean, everybody desires ''Artha? Artha'' doesn't mean only wealth. Let me translate ''Artha'' as the instrument by which we can obtain what we desire; that is called ''Artha''. Money—what will you do with money when you are unable to sleep? Are you going to buy water beds and so many other things? Are you going to buy many types of beds? No, that is not going to help. Similarly, so ''Artha'' means the proper way, the right way, where the result is sure to be obtained, and it will minimize the type of suffering. And that is possible only if ''Artha'' is completely harmonized with ''Dharma''. What about ''Kama? Kama'' means the fulfillment of desires once we obtain, through proper means, the objects that we want to enjoy. So that also must be harmonized with ''Dharma''. What do I mean? I mean that even what is called the instruments must be proper instruments. That means in the right way, not the wrong way, in a truthful way, not an untruthful way, etc. Murdering, cheating, etc., they inevitably require, and that is what is happening; we are unable to understand.

The ''Veda'' is telling again and again, if a person is suffering so much, it is not God's will that he is suffering because the stupidity seems to be a common property of all of us. Immediately we blame; we, who claim that God created all of us, this world, etc., it is God's fault. Why did God create evil? This is the inevitable question. Nobody questions: Why is this evil coming to me? Because if you analyze properly, that evil is not coming to everybody; in fact, sometimes just the opposite. Where there is evil, there will also be good; where there is good, there also will be evil. Swamiji, in such a crystal-clear manner, he expounded this. Somewhere the wave goes up, and then somewhere else, some other wave goes down. So one wave comes up, some wave, some other place, some other, it goes down. But that which goes down must come up, and that which goes up must come down; this is the inevitable result of karma phala in this world.

People never blame themselves; only spiritual people, they say, "Oh mother, I do not blame anybody. No one is responsible for my misery, suffering. I only dug a well in a sacred place, and with my own hands, and now I am enjoying the result of my own evil deeds.

So, enjoying means what? I am suffering. So, that ''karma'', which is harmonized with ''dharma'', I will give a small illustration. We have to take it for granted that what I have earned is dharmic, through ''punya.'' Say, I get a lot of money, I get a lot of goodies, I have a wonderful house, wonderful family. See Sri Ramakrishna's life. He came across some families, and two families especially, I am mentioning: Prarambasu's family. He said, "This is purely God's family. Everybody in that house, including the servants and maidservants, they are overflowing with ''bhakti''." And another family he mentioned, Gopala's mother, along with Manomohini, that is a lady, rich man's wife. She became a widow, like Gopala's mother, and they were living in a garden house, in a village called Kamarhati, three miles away from Dakshineswar. And they heard about Sri Ramakrishna, and both of them, in fact three people, three women, together came to Dakshineswar, and Sri Ramakrishna had one look at them and said, "This is a ''dharmic'' family. They are full of devotion." This is what he declared. And there may be others, but it is rare to come across and say the entire family is such a dharmic family. I have not heard about it. Very rare it is.

So, what are we talking about? ''Dharma, Artha'', and ''Kama. Dharma'' plus ''Artha'' is the proper way of acquiring the means to fulfill our desires. And once we obtain the means, then naturally desires will come. As I was mentioning, a beautiful house, beautiful car, and plenty of food. I will just give you only one instance. A very nice cook. Even to get a good cook, you must have performed a tremendous amount of ''Dharma'' in the past life. Otherwise, the person who is cooking, he will over salt it, under salt it, she might even salt you also. So, if you are lucky enough to say that the cook who is doing and feeding me is an extraordinarily marvellous cook, you are an extraordinarily ''Dharmic'' person. That is a definite proof that you have done a lot of ''Punyam''. Of course, ''Punyam'' doesn't come alone. It comes with ''Papam'' also. But the proportion, is it 50-50, or is it 95% and 5%, that is what makes the difference. And all because of the ''Karma Phalam''. So, there is first-class food, and there are children. This is what Sri Ramakrishna is mentioning. A mother loves all her children, and she knows that there is a 2-year-old child, and there is a 10-year-old child, there is a 15-year-old child, so accordingly she will cook. Her love, there is no division, but for the baby, what suits the baby, for the grown-up child, what suits, a little more spicy food, but in right quantities, and then for the person who is grown up, so full spicy food.

But what I am trying to illustrate is that a time will come when mother is not going to mother us all the time. We have to mother ourselves. Then we will have to, what is the ''Dharmic'', at what time I have to eat, and in how much quantity I have to eat, and what type of food suits me. Even if it is tasty, eat it only in measured quantities. A diabetic person can taste a little bit of sweet; there is no problem. But it should not be half the amount, only one sweet. So, like that, we have to regulate ourselves. This is called ''Dharma Kama, Kama'' harmonized with ''Dharma''. At what time, after offering to God, and then in right quantities, and with the right ''Bhavana, Pramarpana'', thank God. Otherwise, ''Sthenai Vasaha'', such a person, got all these things by the grace of Gods, called ''Adi Daivikas'', and what they have given out of their infinite kindness, if we do not, out of gratefulness, offer to them and eat it as ''Prasada'', everything we have to eat as ''Prasada''. So, there are people, a few people like that. That is called ''Dharma Kama''.

Now, whatever this statement I made, "very few people desire," I said, ''Dharma''. Very few people desire, even know how to desire, ''Artha'' and ''Kama''.

I don't mean every animal instinctively desires; no. Our scriptures, they are called ''Vedas'', they know all these things. And then they know what is the goal of every human being. In fact, every being, even an amoeba, is a potential thing because each soul is potentially divine. So, there are, as we know, four ''Vedas: Rig Veda, Yajur Veda'', and ''Atharvana Veda''. And then, these ''Vedas'' speak of four ''Purusharthas: Dharma, Artha, Kama,'' and ''Moksha''. And each ''Veda'' is divided into two parts: preparatory and final. What are the preparatory? This is called the first part of the ''Vedas, Purvabhaga'', and the second part of the ''Vedas''. The first part is called ''Karmakanda''; the second part is called ''Jnanakanda.''

And so, here comes every human being should try to acquire three types of goals, fulfill three types. This is called ''Sadhana Trayam. Sadhana'' means the effort to acquire, to fulfill three types of things. What is it that we want? But before that, we want also to divide. ''Veda'' divides all activities, every activity, into three types. So, these are called ''Kaika, Vachika'', and ''Manasika''. Why three? Because we have got three instruments. Our mind is there, so we can think, we can plan. Our mouth is there, so we can speak out, communicate. The greatness, the specialty of every human being is we are able to convey our knowledge to other people through speech. And this is extremely limited in non-human beings. They also do communicate. Even birds teach their young ones how to be evenness and what to avoid, whom to fear. And every young one of the tiger or lion, the mother takes infinite trouble to teach its young ones how to hunt, how to be successful in hunting, and what dangers are there, etc. So, every animal has got, it gives birth to offspring and trains them how to live as long as possible and avoid as much as possible and learn to enjoy whatever is there as much as possible. But human beings alone can hope to live as long as possible, but human beings alone can hope to think, plan something extraordinarily great.

So, human beings have got, like any other, even animals, have speech. Even ants, the scientists discovered, have more than 27 or 30 number of vocabulary. Even children also have vocabulary. Weeping is one of the vocabularies; smiling is another vocabulary. So, there are three types of instruments: think, mind, speech, and action. And so, the ''Veda'' recognizes it. So, for example, what we can do with our body, called ''Kaya. Kaya'' means body. ''Kaya'' means through the means of the instrumentality of the body, what we can do, activities done with the physical body. So, we can worship God, we can go on pilgrimage, we can circumambulate, that is ''Pradakshina'', and we can also study the scriptures, etc., physically. We can go to a saint, a temple. So, of course, one also has to earn one's livelihood everything. So, ''Kayaika,'' these are all the physical activities that are done with the instrumentality of the body. Mind, that is called ''Kayaika''. And then, ''Vachika'', we are specially talking about spiritual activities. So, our hymning, Gods and Goddesses, ''mantras,'' like ''Shiva Sahasranama, Lalita Sahasranama, Vishnu Sahasranama'', and chanting of the ''Vedas'', especially, as I mentioned, this ''Taittiri Upanishad'' is an extraordinarily chant-able ''Upanishad''.

So, there are chanting, the old ''Samaveda'', is supposed to be sung by highly trained people, and it is so intricate, it is not merely singing; there is what is called certain hints, ''Udatta, Anudatta, Swarita'', Double ''Swarita'', etc., so, which, how to pronounce, and at what volume one has to do it, so, everything is taught, and this is coming through ''Guru Parampara, Shruti Parampara. Shruti'' means hearing, from teacher, to teacher, from thousands of years back, exactly as it is. So, these are called ''Vachika Karmas'', especially we are talking about ''Sadhana''. So, ''Vachika Sadhana, Kahika Sadhana, Vachika Sadhana'', even though we can talk rubbish, but that is not the purpose. That is okay for worldly people, even though it is not okay because for worldly people, who are they? They are people who do not know that they have infinite choice to obtain higher happiness, even by themselves, but they have completely shut their minds, their bodies, and their speech, and confine themselves only to what is called absolutely to worthless things, rubbish things. So, ''Kahika'' and ''Vachika'' are most important in the, what is called, ''Grihastha Ashrama.'' And I also discussed each ''Veda'' divides life into four stages, that is the learning stage, the experimenting, practicing stage, the withdrawing stage, and the surrendering to the divine stage, four stages'': Brahmacharya Ashrama, Grihastha Ashrama, Vanaprastha Ashrama'', and ''Sanyasa Ashrama''. So, this ''Kahika'' and ''Vachika,'' especially, are more prominent, dominant, in the ''Grihastha Ashrama'', but ''Manasika Karmas'', whatever we do, through the mind, that is, we can just simply do, what is called, ''Manasika Japam'', and we can do meditations, and we can do ''Upasanas'', and ''Manasika Poojas'', everything can be done through the mind, this is called ''Manasika'', and here also, there is what is called the external part, but done internally, called ''Manasika Pooja'', but higher than that, is a contemplation of a higher ideal, like higher mathematics, and abstract mathematics. So, abstract mathematics, you can never express it except into un-understandable symbols, so these are called ''Manasika Karmas'', mentally, and meditation excels ''Nidhidhyasana'', excels here. So, these are the three types of activities, and through these three types of activities, the ''Veda,'' especially the first part, called ''Karma Kanda, Karma'' means ritual, and what is the speciality, so there are two types of two ways for desires, one way is the normal way, for example, a person wants to become a ''Pandit'', a great poet, a great musician, etc., so, can it be, can there be, any other way, excepting, go to a teacher, and sit years, and years together, and go on practicing, that is one way. The other way is, that, if God is, pleased, he can give something, even when the person, doesn't understand, one of the examples is, Srinivasa Ramanuja, where Divine mother had given him that gift that even when a mathematical problem, very abstract, not mind you, 2 plus 2, that is not the, problem higher mathematics. And this man, before the teacher completed even the question he will go run to the board, and then he will write out the answer, and the teacher used to wonder and ask, my child, how did you arrive at this? His answer, very surprising is, I do not know how I arrived. I know the answer but I don't know how the answer has come. So this gentleman, when he went to England, he had to learn the hard way. People will not accept your ingenuity, genius, unless you also explain how you have arrived at this truth. For that, he had to go through quite a number of years of training, so you know the problem, you know the solution, but what is the process by which you have come to the solution had to be learned and that has to be explained. Then only you become a proper teacher. This is called the grace of the Divine Mother.

Indeed, manifestations of divine grace and gifts are evident in the lives of spiritual figures like Sri Ramakrishna and Pandit Gowri. Sri Ramakrishna attributed his words to his mother, indicating a divine source, while Swami Vivekananda considered himself an instrument for his master's voice. Pandit Gowri demonstrated remarkable abilities granted by the Divine Mother, such as performing the ''Homa'' ritual without feeling any discomfort and possessing exceptional argumentative skills.

These divine gifts allowed Pandit Gowri to anticipate his opponent's arguments before they were even voiced, showcasing his divine insight. Sri Ramakrishna also demonstrated similar abilities, visiting famous personalities and understanding their thoughts even before they spoke. Despite any lack of acknowledgment from those individuals, Sri Ramakrishna recognized the Divine Mother manifesting through them.

Every talent or skill we possess, whether it's cooking tastefully or excelling in other areas, is considered a manifestation of the divine. However, it's important to acknowledge that manifestations of divine grace can also take forms that may seem like stupidity or ignorance. This diversity in manifestations is necessary for us to recognize excellence and discern the divine in all its forms.

In summary, these manifestations of divine grace remind us of the interconnectedness of all beings and the presence of the divine in every aspect of life.

Earlier ''Sadhana Trayam'', now ''Sadhya Trayam''. Three types of things. What are they? First of all, we want to have our instrument. Remember that the body and mind are instruments. A healthy and strong body and mind are all necessary organs. Only then can we enjoy life. That is why a man may be very wealthy, but if he has become old and lost the capacity to enjoy, the objects he possesses are excellent but he cannot enjoy them because his instruments of enjoyment, which are the body and mind, are not helping him.

That is why ''Yamadharma'' Raja says to Nachiketa, "So long as I happen to rule this universe, you can fulfill every desire and you will never die." Nachiketa's intelligence instantly manifested, and he said, "Maybe you will give me the best things to enjoy, but then I have to enjoy them through what? Through body and mind, that is the sense organs. The mind may be all right, but the body and sense organs inevitably become old. The body becomes old, the sense organs also become old. The mind may not become old. So through these instruments, when they become old, they become incapable of fully extracting happiness or even unhappiness. Probably, unhappiness can be fully experienced, but definitely not happiness.

So, ''Sarvendriyanam jarayanti tejaha'' - the ability to extract the highest enjoyable happiness becomes dimmer and dimmer in old age. Inevitably, I am going to become old. ''Sasyameva pacchate matya, sasyameva ajayate punah'' - even if you grant me undimmed sense organs, complete 150% health and wealth, there will come an end. That is called ''Mrityu'' because anything that is born is not going to remain forever.

This is a very interesting topic because I will give you youth. So is everybody born as a young person? Can ''Mrityu Devata'' make a person be born as a 25-year-old young man or woman? Impossible. One has to grow. If a person has to inevitably go through babyhood, then childhood, adolescence, and youth, what stops him from becoming older and older? The sharp knife-like discriminating power of Nachiketa cut across all this verbiage, and then he concluded, "I don't want any of these things because everything comes to an end sooner or later. I want something that will be for eternity, for infinite happiness for eternity."

But for ordinary people, the first part of the ''Veda Karma Kanda'' gives three things, but we have to do ''sadhana''. Enjoyment also requires instruments. What are these ''Sadhyatrayam''? First of all, the body and mind must be healthy. So our prayers, just now you said, "''Shanno Mitra Shambhurnaha, Shanno Bhavatar Aryama,''" etc. For what purpose? Let my body be healthy. Let my mind be healthy. Let my ''buddhi'' be full of right understanding. Let my willpower be very strong so that I can stop when I need to stop and continue when I need to continue.

This is possible only by the special blessings of God. So the first goal of every human being is to become fit both physically and mentally. If we are not fit physically, hospitals and doctors are there. If we are not fit mentally, then mental hospitals, psychologists, and psychiatrists are also there. The first goal of every living creature is how to be happy. That is how my body and mind should be.

If you carefully observe, even a cow becomes old, a dog becomes old, and a horse becomes old. There is no difference between our life and their life at all. It's the same. So, as long as it is possible, we want to be healthy. This is the first priority: body, sense organs, and mind, everything. And then in the body, after the body, what will you do with a buffalo's body, an elephant's body? There must be keen intelligence. That is why Gayathri is one that gives us a tremendous amount of ''buddhi'': ''Dhyo yonah prachodaya''. That is the grace of the Divine Mother. It is a prayer.

''Om Bhur Bhuvah Swaha''

''Om Tat Savitur Varenyam''

''Bhargo Devasya Dhimahi''

''Dhiyo Yo Nah Pracho Dayateh''

''Om Bhur Bhuvah Swaha''

''Om Tat Savitur Varenyam''

''Bhargo Devasya Dhimahi''

''Dhiyo Yo Nah Pracho Dayateh''

So here is something in the ''Sikshavalli'', called ''Sikshavalli.'' Even though it is written as ''Seekshavalli,'' we can only pronounce it as ''Sikshavalli.'' That is the training part: how to be healthy, both physically and mentally, intellectually, and of course, spiritually. Here is a prayer called ''Medha''. We have discussed ''Medha Sukta''.

''mayi̍ mē̠dhā-mmayi̍ pra̠jā-mmayya̠gni-stējō̍ dadhātu̠,''

''mayi̍ mē̠dhā-mmayi̍ pra̠jā-mmayīndra̍ indri̠ya-nda̍dhātu̠,''

''mayi̍ mē̠dhā-mmayi̍ pra̠jā-mmayi̠ sūryō̠ bhrājō̍ dadhātu ॥''

We have seen the same idea in the Sikshavalli, which we will discuss when we get there. So, the body should be alright.

Then what is the second goal? This is called ''Kamana Prapti'' or ''Vishaya Prapti.'' If my body is okay and my mind is also okay and I have sufficient strength, what am I going to do? You have a car, but your car has to be used to reach some place. There must be a nice place to go. You certainly don't want to rush to a place where you will be killed, injured, harmed, or robbed. You want to enjoy life. So, if my body is okay and my mind is also okay, I want to obtain enjoyable objects. For that, the ''Veda'' tells us how.

Do you want children? ''Putra Kamesti.'' Do you want rains for agriculture? ''Varsha, Vrishti Kamesti''. Do you want to conquer enemies? ''Enshatrunasha.'' These remedies for the three types of afflictions are in the ''Karmakanda'' part of the ''Veda''. The first part of the ''Veda'' is called ''Karmakanda''. Everything in this world that I desire should come to me.

But there is also ''Vishaya Aprapti''. There are many things that are painful to me. For example, when it is sizzling hot and many people die, we don't want that. We want heat, but not too much. We want cold, but not too much. It must be ideal for us. Certain things we desire should come to us, and certain things we desire should not come to us. Only then does life become very fulfilling. Most of us lack this balance; we get what we don't want and we don't get what we want. So, ''Sukha Prapti'' and ''Dukkha Nivrutti'' are the final goals.

What is the second goal of every creature, especially human beings? This is called ''Vishaya Prapti''. The objects of enjoyment, especially those that I think give me a lot of happiness and pleasure, are what I want. How do I obtain them? The first part of the ''Veda'' definitely tells us.

Then there is a third type of goal: the higher ''lokas''. Every follower and devotee of the ''Veda'' knows that the ''Vedas'' talk about not only this world but also higher worlds and lower worlds. There is ''Swarga Loka'' and ''Naraka Loka''. Someone who misbehaves will go lower and lower. All these ''lokas'' are divided into 14 ''Lokas, Chatur Dasha Bhuvana.'' Including the ''Bhu Loka'', which is the lowest of the higher ''lokas'', there is ''Satya Loka, Brahma Loka'', the highest. Correspondingly, each higher ''loka'' increases happiness. All these exist.

Are they really there? That is what the ''Veda'' tells us. That is what Sri Ramakrishna graphically described when he wanted to know who Narendra was. He went through the path of ''Samadhi'', transcending one Loka after another until He reached ''Akhanda Rajya''. It is a beautiful description. I hope I don't have to expound on these things again and again. Every devotee must, the moment I mention something, be able to recollect it in its full glory, not vaguely. If you think, "Some bells are ringing," that indicates you are a poor student.

This is called ''Swarga Prapti'', or alternatively, ''Naraka Prapti''. The first part of the ''Vedas'' clearly tells who will obtain higher ''Lokas'', not only on this earth but also higher ''Lokas''. Conversely, if some people have done something terribly wrong, they will go to the lower ''Lokas''. This is called ''Loka Prapti''. This ''Loka Prapti'' is of two types. One is that we want to enjoy in this world; the other is that we want to ascend to the higher world. What is the second part? We certainly have to take steps not to go down to ''Narakas'' because there is so much unhappiness in this world. Unhappiness is called ''Naraka'', while happiness is called ''Swarga''. It is a matter of experience, a concept in the mind. It is not a geographical location; it is a state of mind. ''Swarga, Naraka'', etc.

If a person follows this path, then what happens? His body will be fine, his mind will be fine, and he will enjoy many things. But not everything will be enjoyment. In this world, there is a mixture of Sita and Vishna, heat and cold, happiness and unhappiness, good and evil, life and death, loss and gain, victory and defeat, and honour and dishonour. Everything comes in duality. However, those who are virtuous enjoy more, and those who are not will suffer more. How not to go to the lower world? That is the second part. You should assiduously avoid certain activities, both mental (''Manasika'') and physical (''Kaika''). That is called ''Nishayadha,'' and it is a very important part.

Suppose a person has faith and follows assiduously all the ''Dharma Marga''. He tries to do so, and however much he might enjoy, every happiness, every experience in this world can be divided into three types. Three ''Doshas'' (defects) are there. The first defect in our enjoyment in this world or the higher world is that everything comes mixed. Happiness comes with unhappiness. If you want to enjoy good food, you have to work very hard or exercise and produce. Suffer from terrible hunger, and only then will you enjoy it more. That is why there is an English saying: "Hunger is the best sauce in the world." Any decent food will give you that. This is called a mixture with ''Dukkha''. Then, whatever the enjoyment, everything comes with a big dose of dissatisfaction.

Even when you are enjoying something, for example, you are eating a nice sweet and think, "This sweet is okay, but if I had the other five types of sweets, it would have been better." So, whatever it is, this is okay, but it could be better. This is called dissatisfaction. This is the second type of defect. Then, what is the third type of problem? Even for a person who is ''Dharmic'' and is enjoying, everything that we enjoy in this world binds us. Inevitably, when we like something, we develop attachment and suffer from craving. We want more of it. This is called ''Raga'', or attachment.

If we undergo the opposite experience, which is suffering or unhappiness, we develop ''Dvesha''. It may be the climate, a person, an object, or a particular period of time. Whatever makes us unhappy, we want to avoid it. Whatever is the cause of this unhappiness, we develop hatred towards it. Likes and dislikes bind a human being. This is what Patanjali wants to tell us: ''Avidya, Asmita, Raga, Dvesha,'' and ''Abhinivesha''. This is how everything in this world, however nice it is, is going to bind us. Nobody likes being bound. This is called ''Maya Jala''. It binds us.

After a lot of experience, we become a little bit intelligent and develop ''Viveka''. We understand thoroughly that everything in this world, however marvellous, is mixed up with these three defects: everything comes in pairs of opposites, everything is dissatisfying, and everything has a tendency to bind us either in the form of likes or dislikes. When a person follows the ''Vedas'', he comes to know if there is any way out. Then he opens his eyes and sees that the ''Vedas'', which encourage us to follow the ''Karma Kanda Vidhi Nishedha'' path, also point out the problems and show the solutions, which we will talk about in our next class.
[[Category:Taittiriya Upanishad]]

Taittiriya Upanishad Lecture 02 on 29 May 2024

2024-06-13T15:26:38Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
We are studying the ''Taittiriya Upanishad'', and currently, we are still in the introductory part. The ''Taittiriya Upanishad'' is a part of the ''Taittiriya Aranyaka'' under the ''Taittiriya'' branch of the ''Krishna Yajur Veda''. It belongs to the ''Krishna Yajur Veda'' and is part of the ''Taittiriya Aranyaka''. Within the ''Taittiriya Aranyaka,'' there is the ''Taittiriya Brahmana'' consisting of 10 chapters. The first and second chapters are filled with ''Vedic'' rituals, ''Upasanas'', etc., leaving us with 8 chapters. Among these, the 7th, 8th, and 9th chapters form the ''Siksha Valli, Brahmananda Valli'', and ''Bhrigu Valli'', respectively. What about the 10th chapter of the ''Taittiriya Brahmana''? It is popularly known as the ''Mahanarayana Upanishad''.

The ''Taittiriya Upanishad,'' especially its first chapter called ''Siksha Valli'', is a ''Vedic'' intonation. However, its meaning is solely related to training. Although in many languages, "''Siksha"'' might connote punishment, in reality, even punishment serves as a corrective procedure. Here, the focus is on how to pronounce letters, words with particular ''Sandhis, Samasas'', etc., and how our ''Rishis'' ingeniously turned these common linguistic elements into spiritual practices like ''Upasanas''.

This ''Upanishad'' is also called ''Varuni Upanishad'' or ''Varuni Vidya''. Interestingly, the third chapter of the ''Taittiriya Upanishad'' is also called ''Bhrigu Valli'', as the names of these three chapters correspond to the beginning of each. For example, "''Siksham Vyakhyasya Maha''" begins with "''Siksha''," hence the chapter is named ''Siksha Valli.'' Similarly, "''Brahmavit'' ''Aapnoti Param"'' starts with "''Brahma,"'' leading to the name ''Brahma Valli, Ananda Valli, Brahma Ananda Valli'' for the second chapter. The third chapter starts with "''Bhrigu Vai Parunehi''," thus named ''Bhrigu Valli''. This naming convention makes it easier for us to understand the content.

The ''Taittiriya Upanishad'' is presented in prose form, making it easily chant-able. Along with the ''Mahanarayana Upanishad'', it is highly suitable for chanting, and priests often use it for this purpose due to its melodious nature.

So, this ''Upanishad'' is divided into several paragraphs instead of verses, ''shlokas'', or ''mantras''. A paragraph, whether small or large, is also known as ''anuvaka''. Each section, for example, the ''Siksha Valli'', consists of 12 chapters or ''anuvakas''. These ''anuvakas'' are essentially sections or sub-sections. In the ''Siksha Valli'', the first chapter of the ''Taittiriya Upanishad,'' the first and last ''anuvakas'', the first being the first ''anuvaka'' and the last being the twelfth ''anuvaka,'' are ''Shanti mantras.'' There's a slight difference between the first and the twelfth, which we will address.

In brief, the first ''Shanti mantra'' is a prayer to the Lord for the removal of all obstacles. Second, it invokes blessings for both the teacher's ability to teach and the student's ability to grasp. Third, it prays for all the qualities necessary for the person to continue their study or teaching. In other words, it signifies the belief that without the grace of God, one cannot complete not only ''vaidika karma'' but also ''laukyaka karma.'' Moreover, there can be no progress in spiritual life, and prosperity may be elusive, with the absence of God's grace.

Now, why is this particular ''Upanishad'' called ''Taittiriya''? Just as the ''Kena Upanishad'' is named for starting with the word "''Kenaishitam''," and the ''Chandogya Upanishad'' is named for its emphasis on ''Chandas (Vedic'' meter) and ''Upasanas'', the ''Taittiriya Upanishad'' is named for its association with the ''Taittiriya'' branch of the ''Krishna Yajur Veda''. The ''Mandukya Upanishad'', similarly, is named after ''Rishi Manduka,'' who made significant spiritual progress, reflected in the twelve mantras of the ''Upanishad.'' That means, that indicates a person who has taken to the life of ''Sanyasa'', then he will be made to shave his head. Later on he may keep the beard, but certainly at the time of ''Sanyasa'', it has to be shaved. It may most importantly, a ''Brahmachari'' is supposed to have what is called ''Shikha'', a tuft of hair and if he is a ''Brahmana, Kshatriya'' or ''Vaishya'', they will have sacred thread. So both the sacred thread as well as the ''Shikha'', both have to be offered in the fire which is lit for the special purpose and go on uttering what we call ''Tiruja Homa Mantra''s''.'' And the ''Mundaka Upanishad'' is named for the practice of ''Mundana'', or shaving the head, which is a prerequisite for those seeking realization of God. Academic study, you don't need to shave your hair, but you have to shave your brain so that it will be very sharp.

The name "''Taittiriya''" has some intriguing origins. There are two explanations for it. One explanation suggests that there was indeed a ''Rishi'' named ''Tittiri. "Tittiri''" in Sanskrit refers to a small bird, like a partridge or a sparrow. Perhaps the ''Rishi'' had a small stature and ate very little, resembling the behaviour of such a bird. However, it's uncertain and not particularly significant. What truly matters are the teachings themselves. When we talk about teachings, it's crucial to remember that they're not merely academic lessons but expressions of a realized soul.

Consider, for instance, the example of Sri Ramakrishna's disciple Koka Mara Swami Subodhananda, who was extremely lean and ate sparingly, akin to a bird pecking at its food. It's possible that ''Tittiri Rishi'' had similar traits, either naturally or developed through intense spiritual practices. A ''Rishi'', after all, is a seer, someone who has transcended ordinary sight and attained unity with the truth. This unity is known as ''Darshana'', which is distinct from mere seeing as it implies complete oneness.

A ''Rishi'', or ''Mantra Drashta'', is not someone who merely composes ''mantras'' but someone who becomes one with the essence of the ''mantra'' through deep contemplation. The term "''mantra''" itself implies this, as it is that which saves through continuous contemplation, not mindless repetition. Therefore, the ''Taittiriya Upanishad'' likely reflects the teachings of such a ''Rishi'' who attained unity with the essence of the ''mantra''.

The name "''Taittiriya"'' could have originated from the teachings of this ''Rishi Tittiri.'' These teachings may have been passed down and eventually came to be associated with the ''Taittiriya Upanishad.'' It is one of the very earlier ''Upanishads. Aranyaka'' means these things have developed, taught in ''Aranyas''. That is very important for us to understand. However, this is just one interpretation, and there's another story behind the name.

Before delving into the second explanation for why the ''Upanishad'' is called ''Taittiriya'', let's consider what happens when a person realizes God. There are two possibilities: first, upon realization, the individual may enter ''Nirvikalpa Samadhi,'' where their personality dissolves and merges into the divine source. After a period, usually around 21 days, the body may fall away, but if God wills it, the liberated soul may return to the world to serve humanity. This soul, now liberated, becomes a conduit for the welfare of all. Only a select few, like Narada, Shankaracharya, Ramanujacharya, Madhvacharya, and others, are chosen for such a divine mission.

Now, onto the second explanation for the name "''Taittiriya." Tittiri'' refers to a bird, and there's an amusing yet symbolic story behind this. It involves a ''Rishi'' named ''Vaishampayana,'' who was a ''Yajurveda Acharya'' in a time when the ''Yajurveda'' was undivided. Remember, before this ''Taittiriya'', this ''Yajurveda'' was only one. There is no black or white. It was purely an ''Yajurveda''. He had many disciples, but one stood out for his exceptional intelligence, earnestness, and devotion. This disciple, much like Narendra Nath (Swami Vivekananda), could instantly grasp his ''Guru's'' teachings. Once, Sri Ramakrishna was explaining the three tenets of ''Vaishnavism: Naame Ruchi (''intense love for God's name), ''Vaishnava Seva'' (service to devotees of God). And that is what Sri Ramakrishna also clearly teaches us. That is what he calls, cultivate the company of the holy. Always cultivate ''Satsangha''. So ''Sat'' means here people who are spiritual. Sri Ramakrishna was explaining this is the ''Vaishnava Seva. And the third is'' ''Jeevedaya'' (compassion for all living beings). This disciple exemplified these qualities.

Other people who are not spiritually inclined can be broadly categorized into two types: those who are very worldly but not necessarily evil, and those who actively cause trouble for others. The former group believes in "live and let live" and prefers not to harm anyone, while the latter group thrives on creating problems for others, like the landlord in the village called Dere, who caused much suffering for many people throughout his life. However, it's important to understand that individuals like him are merely instruments through which the consequences of past ''karma'' unfold. According to the ''Vedas,'' nobody can bring us happiness or unhappiness, nor can they do us good or evil; it is our own past actions (''karma'') that determine our experiences in this life. This life is primarily meant for exhausting the effects of past ''karma'', whether positive (''punya'') or negative (''papa).''

Now, let's turn to the story of the great disciple Yajnavalkya. He was known for his extraordinary intelligence and later became famous in the ''Brihadaranyaka Upanishad''. In the context of the ''Yajur Veda'', there came a time when a crisis befell the ''Guru'', perhaps due to illness or some other trouble. In response, the ''Guru'' asked his disciples to perform a ''Vedic'' ritual on his behalf for his welfare. Naturally, the disciples were eager to help, just as the direct disciples of Sri Ramakrishna were always ready to sacrifice even their lives for his sake.

Returning to Sri Ramakrishna's teaching on the three tenets of Vaishnavism, when he reached the third tenet, ''Jeevedaya'' (compassion for all living beings), he entered into a profound state of divine absorption (''Bhava Samadhi'') and emerged with a profound insight. He clarified that it's not merely compassion but recognizing every suffering creature as none other than ''Brahman, Shiva.'' This perspective shifts the focus from mere compassion to serving all beings as embodiments of the divine. This teaching laid the foundation for the future Sri Ramakrishna Order's motto: "''Atmano Moksha Artham Jagat Hita Echa''" (For one's own salvation and for the welfare of the world). Many of Sri Ramakrishna's disciples, including Narendra Nath (Swami Vivekananda), found profound meaning in this teaching, seeing how it harmonized ''Karma'' (action), ''Jnana'' (knowledge), and ''Bhakti'' (devotion).

In this teaching, the essence of ''Jnana'' (knowledge) is illuminated. It asserts that each soul is inherently divine, with the potential to realize its true nature as Shiva, the ultimate reality. This realization cannot be negated, whether one is aware of it or not. Therefore, when serving others, one must do so with the understanding that they are serving manifestations of the divine. This approach to service is termed ''Seva Yoga''.

Additionally, when encountering great souls or realized beings, a natural sense of reverence and devotion arises. This sentiment, known as ''Bhakti'' (devotion), prompts one to bow down and seek their blessings. Thus, within this teaching, the paths of ''Karma'' (action), ''Jnana'' (knowledge), ''Bhakti'' (devotion), and ''Yoga'' (intense effort and concentration) are harmoniously integrated.

Swami Vivekananda expressed his intent to disseminate this teaching widely, recognizing its relevance and applicability in the present age, known as ''Kali Yuga''. Because one cannot be exclusive ''Jnani''. Only very few people are fit for that. Neither exclusive Yogi nor exclusive ''Karmi. Karma'' without ''Bhakti'' and knowledge. And knowledge without ''Bhakti'' and ''Karma. Bhakti'' without ''Karma'' and knowledge are completely useless, if not harmful. So now, here was the day, Yajnavalkya. Extraordinarily great person. How do we know? If we happen to study ''Brihadaranyaka''. Especially his debate with so many of those learned ''Brahmanas''. Including one of the greatest women ''Rishis'' called ''Gargi.'' So that Yajnavalkya was one of the disciples of Vaishampayana. And this Vaishampayana wanted his disciples to do for recovering his health etc. And then this story goes like this. He was very proud of his learning. But it is not really so. We will see it. So he went to his ''Guru''. As if with arrogance he said, where is the need for the other disciples? Alone I can do everything. And I can fulfill your desire. And it seems the ''Guru'' detected the arrogance and became very angry with him. And said, whatever you have learned from me. Because his belief was ''Vidya'' must give ''Vinaya. Vidya Dadaati Vinaya''. The more learned a person, the humbler he becomes. So he should have become humbler instead of becoming arrogant. So you vomit, you return whatever you have learned from me. Now it is a very puzzling question for us. If I have learned something from somebody, how are you going to give it back to somebody? One way of it is you will never use it. But it cannot be removed from you. So it is said, in this peculiar story Yajnavalkya immediately assumed the form of, or he brought out, vomited all the learning that he got from ''Vaishampayana Rishi''. And then the other disciples, unfortunately who are not so wise, so they assumed the form of a small sparrow, it is called ''Tittiri''. So ''Tittiri'' bird. Because as a human being, one cannot eat the vomit of others. But many animals do this. So immediately they consumed all that that was vomited.

And then this Yajnavalkya now had to leave his ''Guru's ashrama''. But he was after true knowledge. There was no doubt. So he worshipped ''Bhagavan Surya'' in the form of a horse. And then ''Bhagavan Surya,'' who is the source of all knowledge, that is why he is called light, means knowledge. Immediately he granted him all that he had lost. And from that time onwards, what was earlier was called ''Krishna Yajurveda.'' And what he did, what he found through the grace of ''Surya Deva'' was called ''Shukla''. Bright, ''Shukla'' means bright, ''Yajurveda.'' So in both versions we get the ''Brihadaranyaka Upanishad''. So this is the funny story. But what is the symbolism? Symbolically it means ''Yajnavalkya'' understood what his ''Guru'' wanted to convey. So his ''Guru'' asked him, My child, these other students are not capable of understanding. So I don't want to repeat it. Will you just like, you know, in our schools also I have seen this one. If a student is bright, after some time when the teacher is sick or has to go somewhere, he will ask this bright student, You act as a temporary teacher for me and then teach the other students what I have taught you earlier. That means you have the capacity. So Yajnavalkya had not only the capacity to understand, he also had that supreme skill which we see in the ''Brihadaranyaka'' ''Upanishad''. Many times I had quoted, even including the highest truth about what we call love, which he taught to his own wife who became a disciple, ''Brahmavadini''. So Yajnavalkya had understood he acted as a stand-in for the teacher and he gave that teaching in digestible form to his co-disciples. That is the real symbolism. Otherwise the story that they can assume the form of the birds and again assume their human form. This is only symbolically we have to understand. So this, as I said, Yajnavalkya later on wanted to acquire. So he worshipped ''Surya Bhagawan'' and created ''Shukla Yajur Veda''. Thus he was responsible for the ''Upanishads'', especially this ''Brihadaranyaka Upanishad.''

The ''Taittiriya Upanishad'' comprises four chapters: ''Sikshavalli, Brahmanandavalli, Bhriguvalli'', and the ''Mahanarayana Upanishad.'' The ''Mahanarayana Upanishad'', a significant text within the collection, primarily consists of ''sannyasa mantras''. These ''mantras'' are traditionally reserved for renunciants and are not meant to be chanted by householders. However, in the tradition of Sri Ramakrishna, every disciple initiated by him is considered a sannyasin. This is because the disciples are seen as spiritual offspring of Sri Ramakrishna and Holy Mother, who were both renunciants. Just as the offspring of dogs are dogs and the offspring of birds are birds, the children of renunciants are considered renunciants themselves.

Indeed, there's a distinction between the disciples of Sri Ramakrishna and Holy Mother who formally renounce the world and adopt the lifestyle of a ''Sannyasin'' in the fourth stage of life (''Ashrama''), and those who remain householders but practice the disciplines of ''Sannyasa'' mentally (''Manasika''). While both groups aim for the realization of God, the former takes external ''Sannyasa'', while the latter practices internal renunciation, known as ''Manasika Sannyasa.'' They lead household lives but maintain a mental detachment akin to that of renunciants. Sri Ramakrishna emphasized that householders should lead their lives like maidservants in the house of a wealthy person, maintaining mental renunciation.

Among the disciples of Sri Ramakrishna, Naga Mahasaya and M stand out as exemplary practitioners of ''Manasika Sannyasa''. Although they did not take external ''Sannyasa,'' they lived internally detached lives, focusing on spiritual realization. Other disciples, such as Balaram Basu and Ramachandra Dutta, also practiced internal renunciation. Each disciple had a profound spiritual vision before their passing, reflecting their deep spiritual attainment.

Shankaracharya's commentary (''Bhashya'') on the ''Taittiriya Upanishad'' is highly esteemed. He authored commentaries on eleven important Upanishads, with some debate about whether the ''Svetasvatara Upanishad'' should be included. Regardless, Shankaracharya's interpretations are revered for their elucidation of ''Advaita Vedanta,'' guiding seekers towards understanding the ''Upanishadic'' teachings in the light of non-dualism.

The ''Taittiriya Upanishad'' consists of three chapters: ''Siksha Valli, Brahma Valli (Ananda Valli'' or ''Brahma Ananda Valli''), and ''Bhrigu Valli.'' The first chapter, ''Siksha Vall''i, serves as a preparatory chapter, focusing on the proper pronunciation and refinement of speech. Psychologists have found a correlation between refined language and a refined mind, highlighting the importance of speech in assessing a person's culture and refinement. This underscores the significance of linguistic precision and elegance in spiritual practice.

Nowadays, people are writing all sorts of books with the lowest type of language possible, reflecting the type of society in which they are born, grow, and become imbued with those ideas. However, the second and third chapters of certain texts are of the highest ''Vedanta''. Especially, the second chapter is the definition of ''Brahman''. One of the most important ''Swaroopalakshana'' is given there. This is very important for us. The ''Taittiriya Upanishad'' is quoted frequently, as it has been calculated that more than 800 quotations from this ''Taittiriya Upanishad'' are given in the ''Brahmasutra Bhashya'' of Shankaracharya, demonstrating its significance.

Now, the second chapter is usually called ''Brahmanandavalli''. This chapter provides one of the two definitions of ''Brahman''. The first definition is called ''Tathastalakshana,'' which is a preliminary or accidental definition. For instance, if you are looking for a particular house in a colony where all the houses look alike, you might ask someone nearby, and they could say, "See that house with the crow on it? That is Devadatta's house." This temporary identifier is called ''Tathastalakshana''.

In this context, ''Tathastalakshana'' comes in the third chapter, ''Bhrigavalli,'' which involves ''Srishti, Stithi'', and ''Laya''—creation, sustenance, and dissolution. This is the second ''sutra'' in the ''Brahma Sutras, "Janmaadhyasya Itaha,"'' and it is based on the third chapter, ''Bhrigavalli'', of the ''Taittiriya Upanishad.''

In the second chapter, ''Brahmanandavalli,'' the second important definition of ''Brahman'' is called ''Swaroopalakshana''. At the beginning, it states, "''Brahma Vid Apnoti Param''." The supreme goal is reached when a person realizes ''Brahman'' as their own self. But what is that ''Brahman''? That is where the definition comes: "''Satyam Jnanam Anantam Brahma." Brahman'' is ''Satyam'' (truth), ''Jnanam'' (knowledge), and ''Anantam'' (infinity). We will discuss this marvellous definition in detail later. I am only indicating what we will discuss.

As I mentioned, ''Sikshavalli'' consists of 12 ''Anuvakas'' and includes 2 ''Shanti Pathas''. Before we delve into the proper text, let us recollect certain terms without which our study will not be very useful. The first thing we have to recall from my past talks is ''Anubandha Chatustayam.'' ''Chatustayam'' means fourfold, and ''Anubandha'' refers to certain necessary conditions. Before we undertake the study of any scripture—whether it is the ''Bhagavad Gita, Upanishads'', the Gospel of Ramakrishna, the Gospel of Holy Mother, the complete works or the ''Yogas'' of Swami Vivekananda, or the teachings of Swami Brahmanandaji—we must reflect and ask ourselves some fundamental questions. Otherwise, our study might not be useless, but it will not be very fruitful.

So, what are these four questions? First of all, what is your purpose for studying? Why do you want to use this time to study scripture? This is called ''Prayojana. Prayojana'' means, what is the goal? What do you want to achieve? For instance, someone studying Computer Science (CS) wants to become a computer expert, to obtain a job, and to improve things. If someone wants to be a chemist, they must study chemistry. A person studying physics cannot be a chemist, and someone studying poetry won't become a biologist. Every science has its own special purpose. So, what do you want? This is where we need to sit and think. Do you want to obtain money? Then don’t study the ''Upanishads''. Study the ''Dharmasastra'' or ''Karmakanda,'' the first part of the ''Vedas.'' I will come to that.

The second question to ask is: What is the subject I need to study? If I want to master physics, I must study physics, not chemistry. If I want to realize God, I must study the scripture that helps define God, outlines the path of ''Sadhana'', and points out the obstacles that can occur on this path. This is called ''Vishaya'', or the subject.

Next, what is the appropriate book we need to study? The subject must be contained in a book that, by studying it, will help achieve our purpose. So, it is essential to be clear about these three things: ''Prayojana'' (goal), ''Vishaya'' (subject), and the appropriate book.

But the most important question is: Am I an ''Adhikari''? Am I a fit person? Am I healthy physically and mentally? Do I have the aptitude? It’s not just about being intelligent; I must have the right aptitude. This is called ''Adhikari''. What is an ''Adhikari''? For instance, a person who wants to be a musician must have a good ear for music. A sculptor or painter must have good eyesight. Conversely, a musician may not need perfect vision but must have excellent hearing to distinguish between different notes, like the difference between ''Komala Ga, Komala Ri, Thivara Ri, Komala Ma, Thivara Ma, Komala Ni, Thivara Ni, Komala Da,'' and ''Thivara Da''. Otherwise, their music will be out of tune.

Similarly, a person who wants to be a surgeon must have sharp eyesight. A Formula One driver needs not only excellent vision but also lightning-quick reflexes to manoeuvre the car even if other cars try to push him out. Thus, ''Adhikaritva'' is very important.

So, the four questions are: ''Prayojana'' (goal), ''Vishaya'' (subject), ''Sambandha'' (the relationship between the book and the subject necessary to achieve our goal), and ''Adhikari'' (fitness for studying that particular subject). This is called ''Anubandha Chaturstaya''.

Let us assume that people have this ''Anubandha Chaturstaya''. Now, we have to go back and say that every creature that is born, especially human beings, will have four ''Purusharthas'', or desirable goals. ''Purushartha'' means desirable desires, or desirable goals, because undesirable desires lead to disaster, wars, and pestilence. These are the direct results of the cumulative ''Karmaphala'' (fruits of actions) that we have been accumulating.

Why does war take place? Truly good people do not go to war; they cooperate with each other. But if people are greedy and harbour hatred, conflicts arise over religion, race, land, water, or food. Nowadays, every country wants to grab resources. Why did the Mughals, Turks, English, French, Portuguese, and others come to India? It was because of terrible greed, which resulted in hundreds of years of misery for Indians. But we deserved it; we earned it through our actions. Even two Indians rarely come together in unity. Even so-called spiritual disciples often fight with each other. One must be an ''Adhikari'' (a qualified person) for all these things.

So, our ''Purusharthas'' are four desirable goals. That's why the scriptures guide us. They are called ''Purusharthas''. We know what the ''Purusharthas'' are: ''Dharma, Artha, Kama'', and finally, ''Moksha. Dharma, Artha'', and ''Kama'' are called worldly goals, or ''prayas''. But ''Moksha'', or liberation and God realization, is called ''Shreyas''. The entire purpose of the ''Vedas i''s to help each one of us achieve these goals, starting with the three ''prayas. Prayas'' is essential; it is like a foundation.

There has been much misinterpretation of the scriptures, leading to confusion. Nobody can desire only ''Moksha'' unless they have already gone through their ''prayas''. First, one must be ''Dharmic.'' Then, one must earn the means of enjoyment in a ''Dharmic'' way and also enjoy the results of hard work in a ''Dharmic'' way. Just because you are rich doesn't mean you can eat a hundred Rasgullas every day, change coats every hour, or jump from one bedroom to another if you have twenty bedrooms. There is a ''Dharmic'' way of acquiring the means of enjoyment and a ''Dharmic'' way of enjoying them by offering thanks to God and remembering God's grace.

These principles are outlined in the form of ''Vidhi'' (prescriptions) and ''Nishayda'' (prohibitions). The ''Vedas'' guide us in these matters. We know we have four ''Vedas: Rig Veda, Yajur Veda, Sama Veda'', and ''Atharva Veda.''

Each ''Veda'' is divided into two parts. The first part is called ''Karmakanda'', and the second part is called ''Jnana Kanda''. What is the purpose of these two? ''Karmakanda'' is meant for the fulfillment of the first three ''Purusharthas: Dharma, Artha'', and ''Kama.'' When a person has gone through this and feels satiated, saying, "I have had enough, I want something eternal and permanent," they will turn to the second part, ''Jnana Kanda.'' Here, ''Jnana'' means knowledge of God, not ''Jnana Marga'' (the path of knowledge). It's very important to understand this distinction. ''Jnana'' (knowledge of God) is the goal for everyone, whether they are a ''Raja Yogi, Karma Yogi, Bhakti Yogi'', or ''Jnana Yogi.'' However, ''Jnana Marga i''s a separate path from the others.

Fools do not understand this simple truth and quarrel with each other. The ''Bhakta'' says, "My path is greater than yours," and the ''Jnani'' says, "Your path is inferior to mine; mine is the superior path." This kind of quarrel is not good. That is why Sri Ramakrishna came to teach the harmony between ''Karmakanda'' and ''Jnana Kanda'', between the four ''Yogas'', between the householder and the ''Sannyasin's'' way of life, between religions, races, countries, and languages. There is a divine harmony despite the apparent diversity. There is a unity that unites all of them together. If we can uncover that secret, our lives will be blessed, and we can also make other people's lives much better and sweeter.

That is why Sri Ramakrishna's order is motivated by a twin ideal, a twin motto: "I cannot progress in spiritual life without taking the help of the world (''Jagat''), so I must give something to the ''Jagat,'' and I must also progress in my own way." Both go together. Selfishness will not work in this context.

Every ''Veda'' teaches ''Karmakand''a, which guides exactly what to adopt and what to avoid (''Vidhi'' and ''Nishedha).'' The purpose is to fulfill our ''Dharmic'' desires, known as ''prayas'', which include ''Dharma, Artha'', and ''Kama.'' The study of these things has been clearly indicated within the ''Gurukula'' system. It is the duty of the teacher to explain the two parts of the ''Vedas'' because one cannot exist without the other. One is like a staircase, and the other is like the roof. The roof is useless if one cannot reach it without the staircase, and the staircase does not fulfill its purpose if there is no roof. This is the beautiful relationship between the two.

In our next class, we will discuss the three types of ''Sadhanas.''
[[Category:Taittiriya Upanishad]]

Taittiriya Upanishad Lecture 02 on 29 May 2024

2024-06-12T21:38:50Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
We are studying the ''Taittiriya Upanishad'', and currently, we are still in the introductory part. The ''Taittiriya Upanishad'' is a part of the ''Taittiriya Aranyaka'' under the ''Taittiriya'' branch of the ''Krishna Yajur Veda''. It belongs to the ''Krishna Yajur Veda'' and is part of the ''Taittiriya Aranyaka''. Within the ''Taittiriya Aranyaka,'' there is the ''Taittiriya Brahmana'' consisting of 10 chapters. The first and second chapters are filled with ''Vedic'' rituals, ''Upasanas'', etc., leaving us with 8 chapters. Among these, the 7th, 8th, and 9th chapters form the ''Siksha Valli, Brahmananda Valli'', and ''Bhrigu Valli'', respectively. What about the 10th chapter of the ''Taittiriya Brahmana''? It is popularly known as the ''Mahanarayana Upanishad''.

The ''Taittiriya Upanishad,'' especially its first chapter called ''Siksha Valli'', is a ''Vedic'' intonation. However, its meaning is solely related to training. Although in many languages, "''Siksha"'' might connote punishment, in reality, even punishment serves as a corrective procedure. Here, the focus is on how to pronounce letters, words with particular ''Sandhis, Samasas'', etc., and how our ''Rishis'' ingeniously turned these common linguistic elements into spiritual practices like ''Upasanas''.

This ''Upanishad'' is also called ''Varuni Upanishad'' or ''Varuni Vidya''. Interestingly, the third chapter of the ''Taittiriya Upanishad'' is also called ''Bhrigu Valli'', as the names of these three chapters correspond to the beginning of each. For example, "''Siksham Vyakhyasya Maha''" begins with "''Siksha''," hence the chapter is named ''Siksha Valli.'' Similarly, "''Brahmavit'' ''Aapnoti Param"'' starts with "''Brahma,"'' leading to the name ''Brahma Valli, Ananda Valli, Brahma Ananda Valli'' for the second chapter. The third chapter starts with "''Bhrigu Vai Parunehi''," thus named ''Bhrigu Valli''. This naming convention makes it easier for us to understand the content.

The ''Taittiriya Upanishad'' is presented in prose form, making it easily chant-able. Along with the ''Mahanarayana Upanishad'', it is highly suitable for chanting, and priests often use it for this purpose due to its melodious nature.

So, this ''Upanishad'' is divided into several paragraphs instead of verses, ''shlokas'', or ''mantras''. A paragraph, whether small or large, is also known as ''anuvaka''. Each section, for example, the ''Siksha Valli'', consists of 12 chapters or ''anuvakas''. These ''anuvakas'' are essentially sections or sub-sections. In the ''Siksha Valli'', the first chapter of the ''Taittiriya Upanishad,'' the first and last ''anuvakas'', the first being the first ''anuvaka'' and the last being the twelfth ''anuvaka,'' are ''Shanti mantras.'' There's a slight difference between the first and the twelfth, which we will address.

In brief, the first ''Shanti mantra'' is a prayer to the Lord for the removal of all obstacles. Second, it invokes blessings for both the teacher's ability to teach and the student's ability to grasp. Third, it prays for all the qualities necessary for the person to continue their study or teaching. In other words, it signifies the belief that without the grace of God, one cannot complete not only ''vaidika karma'' but also ''laukyaka karma.'' Moreover, there can be no progress in spiritual life, and prosperity may be elusive, with the absence of God's grace.

Now, why is this particular ''Upanishad'' called ''Taittiriya''? Just as the ''Kena Upanishad'' is named for starting with the word "''Kenaishitam''," and the ''Chandogya Upanishad'' is named for its emphasis on ''Chandas (Vedic'' meter) and ''Upasanas'', the ''Taittiriya Upanishad'' is named for its association with the ''Taittiriya'' branch of the ''Krishna Yajur Veda''. The ''Mandukya Upanishad'', similarly, is named after ''Rishi Manduka,'' who made significant spiritual progress, reflected in the twelve mantras of the ''Upanishad.'' And the ''Mundaka Upanishad'' is named for the practice of ''Mundana'', or shaving the head, which is a prerequisite for those seeking realization of God. Academic study, you don't need to shave your hair, but you have to shave your brain so that it will be very sharp.

The name "''Taittiriya''" has some intriguing origins. There are two explanations for it. One explanation suggests that there was indeed a ''Rishi'' named ''Tittiri. "Tittiri''" in Sanskrit refers to a small bird, like a partridge or a sparrow. Perhaps the ''Rishi'' had a small stature and ate very little, resembling the behavior of such a bird. However, it's uncertain and not particularly significant. What truly matters are the teachings themselves. When we talk about teachings, it's crucial to remember that they're not merely academic lessons but expressions of a realized soul.

Consider, for instance, the example of Sri Ramakrishna's disciple Koka Mara Swami Subodhananda, who was extremely lean and ate sparingly, akin to a bird pecking at its food. It's possible that ''Tittiri Rishi'' had similar traits, either naturally or developed through intense spiritual practices. A ''Rishi'', after all, is a seer, someone who has transcended ordinary sight and attained unity with the truth. This unity is known as ''Darshana'', which is distinct from mere seeing as it implies complete oneness.

A ''Rishi'', or ''Mantra Drashta'', is not someone who merely composes mantras but someone who becomes one with the essence of the mantra through deep contemplation. The term "''mantra''" itself implies this, as it is that which saves through continuous contemplation, not mindless repetition. Therefore, the ''Taittiriya Upanishad'' likely reflects the teachings of such a ''Rishi'' who attained unity with the essence of the mantra.

The name "''Taittiriya"'' could have originated from the teachings of this ''Rishi Tittiri.'' These teachings may have been passed down and eventually came to be associated with the ''Taittiriya Upanishad.'' However, this is just one interpretation, and there's another story behind the name.

Before delving into the second explanation for why the ''Upanishad'' is called ''Taittiriya'', let's consider what happens when a person realizes God. There are two possibilities: first, upon realization, the individual may enter ''Nirvikalpa Samadhi,'' where their personality dissolves and merges into the divine source. After a period, usually around 21 days, the body may fall away, but if God wills it, the liberated soul may return to the world to serve humanity. This soul, now liberated, becomes a conduit for the welfare of all. Only a select few, like Narada, Shankaracharya, Ramanujacharya, Madhvacharya, and others, are chosen for such a divine mission.

Now, onto the second explanation for the name "''Taittiriya." Tittiri'' refers to a bird, and there's an amusing yet symbolic story behind this. It involves a ''Rishi'' named ''Vaishampayana,'' who was a ''Yajurveda Acharya'' in a time when the ''Yajurveda'' was undivided. He had many disciples, but one stood out for his exceptional intelligence, earnestness, and devotion. This disciple, much like Narendra Nath (Swami Vivekananda), could instantly grasp his ''Guru's'' teachings. Once, Sri Ramakrishna was explaining the three tenets of ''Vaishnavism: Naame Ruchi (''intense love for God's name), ''Vaishnava Seva'' (service to devotees of God), and ''Jeevedaya'' (compassion for all living beings). This disciple exemplified these qualities.

Other people who are not spiritually inclined can be broadly categorized into two types: those who are very worldly but not necessarily evil, and those who actively cause trouble for others. The former group believes in "live and let live" and prefers not to harm anyone, while the latter group thrives on creating problems for others, like the landlord in the village called Dere, who caused much suffering for many people throughout his life. However, it's important to understand that individuals like him are merely instruments through which the consequences of past karma unfold. According to the ''Vedas,'' nobody can bring us happiness or unhappiness, nor can they do us good or evil; it is our own past actions (''karma'') that determine our experiences in this life. This life is primarily meant for exhausting the effects of past karma, whether positive (''punya'') or negative (''papa).''

Now, let's turn to the story of the great disciple Yajnavalkya. He was known for his extraordinary intelligence and later became famous in the ''Brihadaranyaka Upanishad''. In the context of the ''Yajur Veda'', there came a time when a crisis befell the ''Guru'', perhaps due to illness or some other trouble. In response, the ''Guru'' asked his disciples to perform a ''Vedic'' ritual on his behalf for his welfare. Naturally, the disciples were eager to help, just as the direct disciples of Sri Ramakrishna were always ready to sacrifice even their lives for his sake.

Returning to Sri Ramakrishna's teaching on the three tenets of Vaishnavism, when he reached the third tenet, ''Jeevedaya'' (compassion for all living beings), he entered into a profound state of divine absorption (''Bhava Samadhi'') and emerged with a profound insight. He clarified that it's not merely compassion but recognizing every suffering creature as none other than ''Brahman, Shiva.'' This perspective shifts the focus from mere compassion to serving all beings as embodiments of the divine. This teaching laid the foundation for the future Sri Ramakrishna Order's motto: "''Atmano Moksha Artham Jagat Hita Echa''" (For one's own salvation and for the welfare of the world). Many of Sri Ramakrishna's disciples, including Narendra Nath (Swami Vivekananda), found profound meaning in this teaching, seeing how it harmonized ''Karma'' (action), ''Jnana'' (knowledge), and ''Bhakti'' (devotion).

In this teaching, the essence of ''Jnana'' (knowledge) is illuminated. It asserts that each soul is inherently divine, with the potential to realize its true nature as Shiva, the ultimate reality. This realization cannot be negated, whether one is aware of it or not. Therefore, when serving others, one must do so with the understanding that they are serving manifestations of the divine. This approach to service is termed ''Seva Yoga''.

Additionally, when encountering great souls or realized beings, a natural sense of reverence and devotion arises. This sentiment, known as ''Bhakti'' (devotion), prompts one to bow down and seek their blessings. Thus, within this teaching, the paths of ''Karma'' (action), ''Jnana'' (knowledge), ''Bhakti'' (devotion), and ''Yoga'' (intense effort and concentration) are harmoniously integrated.

Swami Vivekananda expressed his intent to disseminate this teaching widely, recognizing its relevance and applicability in the present age, known as ''Kali Yuga''. He emphasized the importance of balancing the pursuit of knowledge, action, and devotion, as exclusive emphasis on any one aspect can be inadequate or even detrimental.

The story of Agnimalkya, a disciple of Vaishampayana, illustrates the importance of humility alongside knowledge. Despite his learning, Agnimalkya's arrogance led to his ''Guru's'' rebuke and instruction to return the knowledge he had received. While it may seem impossible to "return" knowledge once acquired, the story symbolically depicts Yajnavalkya's immediate relinquishment of his learning in response to his ''Guru's'' command. The other disciples, lacking such wisdom, symbolically assumed the form of sparrows (''Tittiri'') and consumed the knowledge, signifying their inability to grasp its true essence.

After being asked to leave his Guru's ashram, Yajnavalkya remained steadfast in his quest for true knowledge. He turned to the worship of ''Bhagavan Surya'', the sun god and source of all knowledge, in the form of a horse. Through his sincere devotion, Surya granted Yajnavalkya all the knowledge he had lost. This marked a significant transformation in the Yajurveda, with Krishna Yajurveda being referred to as ''Shukla Yajurveda'' thereafter. Both versions of the ''Yajurveda'' contain the ''Brihadaranyaka Upanishad.''

Symbolically, this story reflects ''Yajnavalkya's'' understanding of his ''Guru's'' intentions. When his ''Guru'' entrusted him with imparting knowledge to the other disciples, it signified Yajnavalkya's exceptional capacity and skill. He effectively acted as a stand-in teacher, delivering the teachings in a manner digestible for his co-disciples. This symbolic interpretation highlights Yajnavalkya's role in the transmission of knowledge and the formation of the ''Shukla Yajurveda'', particularly the ''Brihadaranyaka Upanishad''.

The ''Taittiriya Upanishad'' comprises four chapters: ''Sikshavalli, Brahmanandavalli, Bhriguvalli'', and the ''Mahanarayana Upanishad.'' The ''Mahanarayana Upanishad'', a significant text within the collection, primarily consists of ''sannyasa mantras''. These mantras are traditionally reserved for renunciants and are not meant to be chanted by householders. However, in the tradition of Sri Ramakrishna, every disciple initiated by him is considered a sannyasin. This is because the disciples are seen as spiritual offspring of Sri Ramakrishna and Holy Mother, who were both renunciants. Just as the offspring of dogs are dogs and the offspring of birds are birds, the children of renunciants are considered renunciants themselves.

Indeed, there's a distinction between the disciples of Sri Ramakrishna and Holy Mother who formally renounce the world and adopt the lifestyle of a ''Sannyasin'' in the fourth stage of life (''Ashrama''), and those who remain householders but practice the disciplines of ''Sannyasa'' mentally (''Manasika''). While both groups aim for the realization of God, the former takes external ''Sannyasa'', while the latter practices internal renunciation, known as ''Manasika Sannyasa.'' They lead household lives but maintain a mental detachment akin to that of renunciants. Sri Ramakrishna emphasized that householders should lead their lives like maidservants in the house of a wealthy person, maintaining mental renunciation.

Among the disciples of Sri Ramakrishna, Naga Mahasaya and M stand out as exemplary practitioners of ''Manasika Sannyasa''. Although they did not take external ''Sannyasa,'' they lived internally detached lives, focusing on spiritual realization. Other disciples, such as Balaram Basu and Ramachandra Dutta, also practiced internal renunciation. Each disciple had a profound spiritual vision before their passing, reflecting their deep spiritual attainment.

Shankaracharya's commentary (''Bhashya'') on the ''Taittiriya Upanishad'' is highly esteemed. He authored commentaries on eleven important Upanishads, with some debate about whether the ''Svetasvatara Upanishad'' should be included. Regardless, Shankaracharya's interpretations are revered for their elucidation of ''Advaita Vedanta,'' guiding seekers towards understanding the Upanishadic teachings in the light of non-dualism.

The ''Taittiriya Upanishad'' consists of three chapters: ''Siksha Valli, Brahma Valli (Ananda Valli'' or ''Brahma Ananda Valli''), and ''Bhrigu Valli.'' The first chapter, ''Siksha Vall''i, serves as a preparatory chapter, focusing on the proper pronunciation and refinement of speech. Psychologists have found a correlation between refined language and a refined mind, highlighting the importance of speech in assessing a person's culture and refinement. This underscores the significance of linguistic precision and elegance in spiritual practice.

Nowadays, people are writing all sorts of books with the lowest type of language possible, reflecting the type of society in which they are born, grow, and become imbued with those ideas. However, the second and third chapters of certain texts are of the highest ''Vedanta''. Especially, the second chapter is the definition of ''Brahman''. One of the most important ''Swaroopalakshana'' is given there. This is very important for us. The ''Taittiriya Upanishad'' is quoted frequently, as it has been calculated that more than 800 quotations from this ''Taittiriya Upanishad'' are given in the ''Brahmasutra Bhashya'' of Shankaracharya, demonstrating its significance.

Now, the second chapter is usually called ''Brahmanandavalli''. This chapter provides one of the two definitions of ''Brahman''. The first definition is called ''Tathastalakshana,'' which is a preliminary or accidental definition. For instance, if you are looking for a particular house in a colony where all the houses look alike, you might ask someone nearby, and they could say, "See that house with the crow on it? That is Devadatta's house." This temporary identifier is called ''Tathastalakshana''.

In this context, ''Tathastalakshana'' comes in the third chapter, ''Bhrigavalli,'' which involves ''Srishti, Stithi'', and ''Laya''—creation, sustenance, and dissolution. This is the second ''sutra'' in the ''Brahma Sutras, "Janmaadhyasya Itaha,"'' and it is based on the third chapter, ''Bhrigavalli'', of the ''Taittiriya Upanishad.''

In the second chapter, ''Brahmanandavalli,'' the second important definition of ''Brahman'' is called ''Swaroopalakshana''. At the beginning, it states, "''Brahma Vid Apnoti Param''." The supreme goal is reached when a person realizes ''Brahman'' as their own self. But what is that ''Brahman''? That is where the definition comes: "''Satyam Jnanam Anantam Brahma." Brahman'' is ''Satyam'' (truth), ''Jnanam'' (knowledge), and ''Anantam'' (infinity). We will discuss this marvellous definition in detail later. I am only indicating what we will discuss.

As I mentioned, ''Sikshavalli'' consists of 12 ''Anuvakas'' and includes 2 ''Shanti Pathas''. Before we delve into the proper text, let us recollect certain terms without which our study will not be very useful. The first thing we have to recall from my past talks is ''Anubandha Chatustayam.'' ''Chatustayam'' means fourfold, and ''Anubandha'' refers to certain necessary conditions. Before we undertake the study of any scripture—whether it is the ''Bhagavad Gita, Upanishads'', the Gospel of Ramakrishna, the Gospel of Holy Mother, the complete works or the ''Yogas'' of Swami Vivekananda, or the teachings of Swami Brahmanandaji—we must reflect and ask ourselves some fundamental questions. Otherwise, our study might not be useless, but it will not be very fruitful.

So, what are these four questions? First of all, what is your purpose for studying? Why do you want to use this time to study scripture? This is called ''Prayojana. Prayojana'' means, what is the goal? What do you want to achieve? For instance, someone studying Computer Science (CS) wants to become a computer expert, to obtain a job, and to improve things. If someone wants to be a chemist, they must study chemistry. A person studying physics cannot be a chemist, and someone studying poetry won't become a biologist. Every science has its own special purpose. So, what do you want? This is where we need to sit and think. Do you want to obtain money? Then don’t study the ''Upanishads''. Study the ''Dharmasastra'' or ''Karmakanda,'' the first part of the ''Vedas.'' I will come to that.

The second question to ask is: What is the subject I need to study? If I want to master physics, I must study physics, not chemistry. If I want to realize God, I must study the scripture that helps define God, outlines the path of ''Sadhana'', and points out the obstacles that can occur on this path. This is called ''Vishaya'', or the subject.

Next, what is the appropriate book we need to study? The subject must be contained in a book that, by studying it, will help achieve our purpose. So, it is essential to be clear about these three things: ''Prayojana'' (goal), ''Vishaya'' (subject), and the appropriate book.

But the most important question is: Am I an ''Adhikari''? Am I a fit person? Am I healthy physically and mentally? Do I have the aptitude? It’s not just about being intelligent; I must have the right aptitude. This is called ''Adhikari''. What is an ''Adhikari''? For instance, a person who wants to be a musician must have a good ear for music. A sculptor or painter must have good eyesight. Conversely, a musician may not need perfect vision but must have excellent hearing to distinguish between different notes, like the difference between ''Komala Ga, Komala Ri, Thivara Ri, Komala Ma, Thivara Ma, Komala Ni, Thivara Ni, Komala Da,'' and ''Thivara Da''. Otherwise, their music will be out of tune.

Similarly, a person who wants to be a surgeon must have sharp eyesight. A Formula One driver needs not only excellent vision but also lightning-quick reflexes to manoeuvre the car even if other cars try to push him out. Thus, ''Adhikaritva'' is very important.

So, the four questions are: ''Prayojana'' (goal), ''Vishaya'' (subject), ''Sambandha'' (the relationship between the book and the subject necessary to achieve our goal), and ''Adhikari'' (fitness for studying that particular subject). This is called ''Anubandha Chaturstaya''.

Let us assume that people have this ''Anubandha Chaturstaya''. Now, we have to go back and say that every creature that is born, especially human beings, will have four ''Purusharthas'', or desirable goals. ''Purushartha'' means desirable desires, or desirable goals, because undesirable desires lead to disaster, wars, and pestilence. These are the direct results of the cumulative ''Karmaphala'' (fruits of actions) that we have been accumulating.

Why does war take place? Truly good people do not go to war; they cooperate with each other. But if people are greedy and harbour hatred, conflicts arise over religion, race, land, water, or food. Nowadays, every country wants to grab resources. Why did the Mughals, Turks, English, French, Portuguese, and others come to India? It was because of terrible greed, which resulted in hundreds of years of misery for Indians. But we deserved it; we earned it through our actions. Even two Indians rarely come together in unity. Even so-called spiritual disciples often fight with each other. One must be an ''Adhikari'' (a qualified person) for all these things.

So, our ''Purusharthas'' are four desirable goals. That's why the scriptures guide us. They are called ''Purusharthas''. We know what the ''Purusharthas'' are: ''Dharma, Artha, Kama'', and finally, ''Moksha. Dharma, Artha'', and ''Kama'' are called worldly goals, or ''prayas''. But ''Moksha'', or liberation and God realization, is called ''Shreyas''. The entire purpose of the ''Vedas i''s to help each one of us achieve these goals, starting with the three ''prayas. Prayas'' is essential; it is like a foundation.

There has been much misinterpretation of the scriptures, leading to confusion. Nobody can desire only ''Moksha'' unless they have already gone through their ''prayas''. First, one must be ''Dharmic.'' Then, one must earn the means of enjoyment in a ''Dharmic'' way and also enjoy the results of hard work in a ''Dharmic'' way. Just because you are rich doesn't mean you can eat a hundred Rasgullas every day, change coats every hour, or jump from one bedroom to another if you have twenty bedrooms. There is a Dharmic way of acquiring the means of enjoyment and a ''Dharmic'' way of enjoying them by offering thanks to God and remembering God's grace.

These principles are outlined in the form of ''Vidhi'' (prescriptions) and ''Nishayda'' (prohibitions). The ''Vedas'' guide us in these matters. We know we have four ''Vedas: Rig Veda, Yajur Veda, Sama Veda'', and ''Atharva Veda.''

Each ''Veda'' is divided into two parts. The first part is called ''Karmakanda'', and the second part is called ''Jnana Kanda''. What is the purpose of these two? ''Karmakanda'' is meant for the fulfillment of the first three ''Purusharthas: Dharma, Artha'', and ''Kama.'' When a person has gone through this and feels satiated, saying, "I have had enough, I want something eternal and permanent," they will turn to the second part, ''Jnana Kanda.'' Here, ''Jnana'' means knowledge of God, not ''Jnana Marga'' (the path of knowledge). It's very important to understand this distinction. ''Jnana'' (knowledge of God) is the goal for everyone, whether they are a ''Raja Yogi, Karma Yogi, Bhakti Yogi'', or ''Jnana Yogi.'' However, ''Jnana Marga i''s a separate path from the others.

Fools do not understand this simple truth and quarrel with each other. The ''Bhakta'' says, "My path is greater than yours," and the ''Jnani'' says, "Your path is inferior to mine; mine is the superior path." This kind of quarrel is not good. That is why Sri Ramakrishna came to teach the harmony between ''Karmakanda'' and ''Jnana Kanda'', between the four ''Yogas'', between the householder and the ''Sannyasin's'' way of life, between religions, races, countries, and languages. There is a divine harmony despite the apparent diversity. There is a unity that unites all of them together. If we can uncover that secret, our lives will be blessed, and we can also make other people's lives much better and sweeter.

That is why Sri Ramakrishna's order is motivated by a twin ideal, a twin motto: "I cannot progress in spiritual life without taking the help of the world (''Jagat''), so I must give something to the ''Jagat,'' and I must also progress in my own way." Both go together. Selfishness will not work in this context.

Every ''Veda'' teaches ''Karmakand''a, which guides exactly what to adopt and what to avoid (''Vidhi'' and ''Nishedha).'' The purpose is to fulfill our ''Dharmic'' desires, known as ''prayas'', which include ''Dharma, Artha'', and ''Kama.'' The study of these things has been clearly indicated within the ''Gurukula'' system. It is the duty of the teacher to explain the two parts of the ''Vedas'' because one cannot exist without the other. One is like a staircase, and the other is like the roof. The roof is useless if one cannot reach it without the staircase, and the staircase does not fulfill its purpose if there is no roof. This is the beautiful relationship between the two.

In our next class, we will discuss the three types of ''Sadhanas.''
[[Category:Taittiriya Upanishad]]

Taittiriya Upanishad Lecture 01 on 22 May 2024

2024-05-28T12:25:21Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
As announced today, from now on, on Wednesdays, we will be studying the ''Taittiriya Upanishad.'' It is one of the major ''Upanishads''. "Major" means that Shankaracharya has written commentaries, or ''Bhashyam,'' on them. All the ''Upanishads'' commented on by Shankaracharya are called major. However, there is no real distinction between major or minor ''Upanishads''. Even the ''Brahma Upanishad'', which we just concluded, and the ''Mandukya Upanishad'' convey only one truth: that humans are potentially divine and ignorant of this fact. We are all unaware of our divine nature, and the scriptures remind us of this.

The goal of life is not related to this world but is to re-remember our true nature, which is divine. Potentiality does not imply being small; it means we do not remember it. If we do not see someone in front of us, it is as though that person does not exist. When we do not see something for a long time, we form a strong impression that it doesn't exist, even if it is in front of us. How often do we misunderstand each other because we do not realize we are living in the presence of God, in the form of the whole universe? The scriptures remind us that not only are we divine, but the entire universe is divine. There is no multiplicity. This is the second primary teaching of every scripture. Hindus call these teachings the Upanishads; Christians call them the Bible; Muslims call them the Koran; Buddhists call them the ''Tripitaka'', scripture, or ''Shastra''.

The third factor is how to remember our true nature and know who we are. This remembrance or recollection occurs through human endeavour. How do we know this? At the very end of the ''Bhagavad Gita'', Bhagavan Krishna, after teaching Arjuna nearly 700 ''shlokas'', asks one question: "Have you listened to my teaching with attention, and have you understood it?" If Arjuna has done this, his delusion should have disappeared. What is the delusion? It is thinking "I am Arjuna, I am a warrior, these are my beloved people, and these are my archenemies," etc. Arjuna then categorically states something very important: that one must surrender to Krishna, who will guide them to their true self. Arjuna says, "By your grace, all my delusion is gone." The delusion is thinking one is somebody else, forgetting one's true nature. Arjuna uses the phrase "''Smriti Labdha''" (remembrance gained), indicating that by Krishna's grace, his delusion has vanished.

This realization is not possible through any human endeavour alone. Why? Because of the law of cause and effect: a small cause can only produce a small effect, and a limited cause can only produce a limited effect. Since God or ''Brahman'' is infinite, any human effort is limited and thus cannot achieve the unlimited. This is why Shankaracharya asserts that actions cannot lead to realization. There is a saying that actions cannot give realization, nor do they need to. Actions produce results such as creating something new, finding something that exists but is elsewhere, repairing something that is in bad shape, or restoring something that is broken. Any action we take, Shankara explains, can only produce one of these four results.

And if we think deeply, can you show me any other effect besides these four? Every effect, in other words, falls into one of these four categories. But what is ''Brahman''? You don’t need to create ''Brahman. Brahman'' is ever-existing. ''Brahman'' is present everywhere, so He is available everywhere. Being one, ''Brahman'' cannot be unclean, impure, or contaminated because there is no second object. Contamination always comes from a second object. If you think deeply, you can understand. For example, water can be mixed with something else, making it flavourful, colourful, or dirty and impure. The fault isn't in the water itself but in the extraneous second thing that mixes with it.

''Brahman'' can never become old or lose its shine. Unlike any object that, over time, loses its polish and becomes dull, requiring refurbishing or burnishing, Brahman remains unchanged because there is no second object. ''Brahman'' cannot be broken and thus does not need to be repaired. All these actions are possible only in the world of limitation, not in the world of ''Brahman''. Therefore, ''karma'' can never bring us to realization and need not bring us to realization because we have forgotten the fact that we are ''Brahman''. This is what the scripture reminds us.

Our greatest desire is to know that we are God. It may seem strange or daring to desire to become God, but it is the only true desire. Just as the seed of a marigold wants to become a beautiful marigold plant giving rise to many seeds, or the seed of an apple wants to become an apple tree and not any other tree, we too want to realize our true nature. This is expressed in the form of three desires, which are spontaneous mantras called ''Abhyaroha Mantras. Abhyaroha'' means ascending or moving to higher and higher places spontaneously:

# '''Asato Ma Sadgamaya''': May I become pure existence.
# '''Tamaso Ma Jyotir Gamaya''': May I become pure knowledge, not by acquiring knowledge but by realizing that I am not limited by any name, form, or quality, but I am pure existence (Sat).
# '''Mrityor Ma Amrutangamaya''': No one wants even a millisecond of suffering or unhappiness. Everyone desires unbroken, eternal, infinite happiness.

"Eternal" and "infinite" happiness are used to describe unbroken happiness, transcending time, and the desire to enjoy everything without limits. This desire reflects that God, being infinite, manifests in myriad forms, experiencing Himself constantly. This is beautifully described in the ''Upanishads.'' Whatever a person enjoys, God is enjoying through them, as He is infinite and manifests in countless forms. So, He is experiencing Himself all the time. That is why, We have seen both in the ''Narayana Suktam'' as well as ''Purusha Suktam'' and in many other places also.

Thus, any action limited by time, space, and causation can never yield an unlimited, infinite result. This is the essence of Shankaracharya’s teaching and why he opposed the idea that actions alone could lead to realization. It’s not that ''karma'' should be abandoned; even spiritual practice is ''karma''. However, we must understand that the result of karma is to help us forget our limitations. Once we are capable of forgetting our limitations, we don’t need to become anything new; we automatically regain our true nature. Every type of sadhana we do aids in recollecting this fact, and as we age, we sometimes seem to forget, but spiritual practice helps us remember.

Some things take time to recollect, even for extraordinary persons. This is very important. I was reading the Gospel of Sri Ramakrishna and something struck me forcefully. After Sri Ramakrishna's passing, M asked Narendra at Varanagar Math about his first visit to Sri Ramakrishna. Narendra said it was at Dakshineshwar. In reality, it was at Suresh Babu's house where he sang two songs. Swamiji remembered singing two songs but forgot he met Sri Ramakrishna at Suresh Chandra's house, not Dakshineshwar. Sri Ramakrishna had invited him from the householder's home to visit Dakshineshwar. Swamiji did move there and sang, but that was not the first time; it was at least the second time. However, this does not mean Swamiji had a defective memory. This is only an example. Forgetting unnecessary things can be a divine gift. The capacity to forget, or ''Apohana'', is important. We should remember what is important and forget what is not. This concept is beautifully illustrated in the 15th chapter of the ''Bhagavad Gita: "matthah smritir jnanam apohanam cha"'' (From Me come memory, knowledge, and forgetfulness). Blessed are those capable of forgetting even good things because they don't suffer from evil things.

Every action brings limited results, while God is infinite and unlimited, meaning beyond time, space, and causation. Actions can help us, but they are not useless. They are like a pole used in pole-vaulting, which helps us rise to a certain level. With the help of karma, we can attain purity and understanding. Deep thinking is also a part of action. Sometimes, we can misunderstand Shankaracharya, so it's important to clarify.

We have started studying the ''Taittiriya Upanishad,'' which contains marvellous truths, including definitions of Brahman. There are two types of definitions of God: Accidental or Circumstantial Definition (''Tatastalakshana'') and Pointer Definition.

''Tatastalakshana'' is like finding a house by a temporary marker, such as a crow sitting on it. The crow doesn't define the house but points it out temporarily. By the time you reach, the crow might have flown away. This is an accidental pointer.

''Swaroopalakshana,'' on the other hand, is a definitive pointer, like a signboard guiding the way. ''Brahman'' cannot be truly defined because any definition is limited, and ''Brahman'' is unlimited. A definition confines an object by name, form, and quality, which is not possible for the infinite ''Brahman''. Infinity cannot be pointed out because it is everywhere, like space.

For meditation, ''Swaroopalakshana'' is described as "''Satyam, Jnanam, Anantam Brahma"'' (Truth, Knowledge, Infinite ''Brahman''). These words are related and cannot be understood separately. They represent infinite truth, infinite knowledge, and infiniteness. Instead of ''Sat, Chit'', and ''Ananda'' (Existence, Consciousness, and Bliss), we use ''Satyam, Jnanam'', and ''Anantam'' to describe ''Brahman''.

In the ''Taittiriya Upanishad'', the accidental definition of Brahman is described as the source from which creation has emerged, the sustainer of creation, and the ultimate destination upon attaining liberation. This is analogous to water originating from the ocean, forming rivers, streams, and lakes, and eventually returning to the ocean. This process illustrates how all effects ultimately merge back into their cause, removing all limitations. This concept is known as ''Tatastalakshana.'' It is beautifully expressed in the ''Bhrigu Valli,'' a part of the ''Taittiriya Upanishad.''

The true nature or essential definition of ''Brahman'' is given as "''Satyam, Jnanam, Anantam Brahma"'' (Truth, Knowledge, Infinite Brahman), which appears at the beginning of the second chapter, ''Brahmananda Valli''. The ''Tatastalakshana'' or accidental definition appears in the third chapter. The third chapter of the ''Taittiriya Upanishad'' is a summary of the second chapter presented as a beautiful story.

The ''Taittiriya Upanishad'' is part of the ''Taittiriya Aranyaka'', which belongs to the ''Krishna Yajur Veda''. Every ''Upanishad'' is associated with one of the four ''Vedas: Rig Veda, Yajur Veda, Sama Veda'', and ''Atharva Veda''. There is also a fifth ''Veda,'' which is the division within the ''Yajur Veda'' itself, known as the ''Krishna'' (black) ''Yajur Veda'' and the ''Shukla'' (white) ''Yajur Veda.'' That is why he is called ''Krishna''. Draupadi was called ''Krishna''. Vedavyasa is also called Krishna because they are all blackish. Draupadi, the black beauty, everybody wanted her. The ''Krishna Yajur Veda'' is associated with the story of how these two recensions (versions) came to be.

The ''Taittiriya Upanishad'' is divided into three chapters:

# ''Sikshavalli''
# ''Brahmanandavall''i (also called ''Brahmavalli'' or A''nandavalli)''
# ''Bhriguvalli''

There are a total of 53 mantras within these chapters, which are further subdivided into sections called ''Anuvakas''. The ''Sikshavalli,'' the first chapter, is also known as the ''Varuni Upanishad o''r ''Varuni Vidya.'' Here is a breakdown of the chapters and their ''Anuvakas'':

* ''Sikshavalli: 12 Anuvakas and 25 shlokas''
* ''Brahmanandavalli: 9 Anuvakas and 13 mantras''
* ''Bhriguvalli: 19 Anuvakas and 15 shlokas''

The ''Upanishad'' is written in prose form, divided into paragraphs. Some ''Upanishads'' contain ''shlokas,'' which are poetical forms with specific meters (''Chandas'') like ''Gayatri Chandas'' or ''Anustubh Chandas. T''hese poetical forms are easier to chant and memorize, similar to how nursery rhymes help children remember numbers or days of the week through melody and rhythm.

The prose form of the ''Taittiriya Upanishad'' is more challenging but carries the profound teachings of the ''Upanishad i''n a structured manner. The poetry in other Upanishads aids in easier recitation and memorization, making the teachings more accessible and retainable.

The ''Taittiriya Upanishad,'' written in prose, is divided into paragraphs known as ''Anuvakas''. The text is divided into three chapters: ''Sikshavalli, Brahmanandavalli,'' and ''Bhrigavalli'', each named according to their thematic content.

=== Sikshavalli ===
The first chapter, ''Sikshavalli,'' starts with a focus on "''Siksha''," which refers to the correct way of pronunciation and intonation of the ''Vedic'' chants. The ''Vedic Rishis'' emphasized the importance of precise pronunciation, warning that even a slight mispronunciation could lead to adverse effects or completely alter the meaning of the chants. . I am not saying that it is true. What I am saying is, if you allow this kind of mistakes, then in the end, the very meaning will go. So, there are so many people whose brains are such a capacity to keep in memory. Some people, they are called ''Chaturvedis''. All the four Vedas, thoroughly they have mastered. Then ''Trivedi'', there are some who have only mastered three Vedas. Then Dvivedi, there are some people who have mastered only two ''Vedas''. Then ''Ekavedi,'' I think so, but only one ''Veda''. And then we are there. I don't want to tell about whether that word ''Veda s''hould be applied at all. So, this belongs to the ''Krishna Yajur Veda''. This chapter consists of 12 subsections (''Anuvakas''), with the first and the twelfth being Peace Chants (''Shanti Mantras).''

=== Importance of Shanti Mantras ===
Shanti Mantras serve as earnest prayers to God, asking for divine grace to complete the study successfully. They express the need for both the teacher's and the student's capacities—intellectual, physical, and spiritual—to align for successful learning. The ''Shanti Mantra'' also reminds us that the ultimate goal of studying the scriptures is to reach God. The scriptures are likened to a boat that takes us across the ocean of delusion (''Maya''), which is often referred to as ''Samsara Sagara'' (the ocean of worldly existence). Once we reach the other shore (spiritual enlightenment), the boat (scripture) is no longer needed and should be discarded.

=== Brahmanandavalli ===
The second chapter, ''Brahmanandavalli'', also called ''Brahmavalli'' or ''Anandavalli,'' discusses the essential nature of Brahman. It begins with the profound definition of ''Brahman'' as "''Satyam, Jnanam, Anantam Brahma''" (Truth, Knowledge, Infinite ''Brahman''). This chapter provides both the intrinsic (''Swaroopa'') and accidental (''Tatastalakshana)'' definitions of ''Brahman'', explaining how ''Brahman'' is the source, sustainer, and ultimate goal of the universe. The ''Brahmanandavalli'' has 9 ''Anuvakas'' and 13 ''mantras''.

=== Bhriguvalli ===
The third chapter, ''Bhriguvalli,'' provides a summary of the teachings of the second chapter through a story format. It elaborates on the accidental definition of ''Brahman'', describing how creation emerges from ''Brahman'', is sustained by ''Brahman,'' and ultimately merges back into ''Brahman.'' This chapter emphasizes the cyclical nature of creation and the concept of merging the individual self back into the universal self. The ''Bhriguvalli'' has 19 ''Anuvakas'' and 15 ''mantras''.

=== Structure and Recensions ===
The ''Taittiriya Upanishad'' belongs to the ''Krishna Yajur Veda'', one of the two recensions of the ''Yajur Veda'', the other being the ''Shukla Yajur Veda''. This division is based on a story that differentiates the two versions. The ''Krishna Yajur Veda'' is also known as the "black" ''Yajur Veda'', while the ''Shukla Yajur Veda'' is known as the "white" ''Yajur Veda.''

=== Prose Form and Teaching Method ===
Unlike other ''Upanishads w''ritten in poetic form with specific meters (''Chandas''), the ''Taittiriya Upanishad'' is in prose. While poetry is easier to chant and memorize due to its rhythm and melody, prose offers a detailed and structured presentation of the teachings. The prose form demands more focus and effort to understand and memorize, reflecting the depth and complexity of the teachings.

=== Teaching by Example ===
Sri Ramakrishna often used the metaphor of a boat or ship to explain the role of scriptures. Just as a boat helps one cross a river or ocean, scriptures help us navigate the ocean of worldly existence. Once the destination (spiritual enlightenment) is reached, the boat (scripture) is no longer needed. So once the purpose, the end, the destination ''Vedas'' are supposed to take us in the form of a boat or a ship. Why do we use the word ship? Because in Indian Hindu way of thinking, this terrible delusion or this world is first of all called ''Maya''. Second, it is called, it is a ''Maya Sagara''. It is an ocean. S''amsara Sagara''. It is a huge ocean and how does a person go to the other side of the ocean only with the help of a raft and with the help of a boat, with the help of a ship, etc. Don't go on arguing with me. No, no, no. We travel by aeroplane. That is all. Somehow we have to carry. Yes. So, this Upanishad helps us in that way. But once we reach the other shore, where is the need for all these things? We have to discard them because they served their purpose and Sri Ramakrishna used to give this beautiful example that once the house is flooded, then all this scaffolding it is not necessary at all. In fact, if you don't remove this scaffolding, it becomes very ugly and unlivable. So, ''Yatra Veda Aveda Bhavanti. Vedas'' are bold.
The only scriptures in the whole world which declares ''Vedas'' are totally not only useless, they are obstacles once the goal is reached. So, no other scripture, no other seer of other religions dare to say Bible is useless, Koran is useless, etc. But the ''Vedas'' tell us ''Yatra.'' Once a person reaches that highest destination, all these are just like rafters. They served their purpose and that is the end of the journey and no more journey will be taken. That is something very wonderful. If an ignorant person dies, then he will be reborn. This is one of the foundational laws of Hinduism. And why rebirth? Another chance, another opportunity to continue our journey and until we reach our destination, which is our cause, which is ''Brahman'' or God, there is no question of stopping the travel. So, life after life, birth after birth, but once we reach God, there will be no rebirth at all. And that is why all this journey, there is no more journey and that which helps us in the journey is also not necessary. A ''Upanishad'' is like a boat. So, ''Upanishad'' is necessary. In Ramakrishna's interpretation of these ''Upanishads'', without mentioning the source, etc., is extraordinary. I will give you an example of what we have been discussing just now. And what is that? Once we reach the destination, there is no need of any scripture. Sri Ramakrishna gave in the form of a beautiful parable. A man from a village, he started working in a city. One day, he received a letter from home and he was in a hurry. He misplaced the letter. He went out, completed his job, came back, started searching, and then it took him a long time to ferret out the letter which he had misplaced. Misplacing doesn't mean placing somewhere else. Sometimes, it will be staring in front of us, but we don't take notice of it. Remember, M went in search of Sri Ramakrishna to Dakshineshwar in the earlier days and he did not find him in the room. He went to the ''Panchavati'' because that is where the master would be. Then he stood in front of Sri Ramakrishna. So many devotees were sitting there, sitting on the platform, sitting below also, observing, and he stood right in front of Sri Ramakrishna and then he asked, where is Sri Ramakrishna? So, this person found out the letter and then he read. What is it? When you are coming at weekend or month end, bring these things with you. They are necessary at home. And once he got the message, he tore the letter to pieces and this is exactly what I have quoted.

In conclusion, the ''Taittiriya Upanishad'', with its prose form and structured chapters, offers profound insights into the nature of ''Brahma''n, the importance of precise pronunciation in ''Vedic'' chants, and the ultimate goal of spiritual realization. Through its teachings, it guides students and practitioners towards the realization of their true, divine nature.

The ''Taittiriya Upanishad,'' along with other Vedantic scriptures, presents a unique perspective in spiritual literature by suggesting that the ''Vedas'' themselves become redundant once a person reaches the ultimate goal of self-realization. This viewpoint is encapsulated in the phrase "''Yatra Veda Aveda Bhavanti,''" meaning "where the ''Vedas'' become non-''Vedas.''" This indicates that the ''Vedas'' are essential tools for spiritual practice but are no longer needed once their purpose has been fulfilled.

=== The Concept of Rebirth and Ultimate Liberation ===
In Hindu philosophy, rebirth is a foundational concept where an individual, if ignorant of their true nature, continues to cycle through life and death. This cycle, known as ''Samsara,'' provides continuous opportunities for the soul to evolve spiritually. However, once an individual realizes their true nature as ''Brahman'' (the ultimate reality), they attain ''Moksha'' (liberation), which ends the cycle of rebirth. At this point, the soul merges back into ''Brahman'', similar to rivers merging back into the ocean, symbolizing the dissolution of individual limitations..

=== The Unique Nature of the Taittiriya Upanishad ===
The ''Taittiriya Upanishad'' is considered particularly marvellous due to its structure and the way it facilitates the chanting of ''Vedic'' hymns. It is part of the ''Krishna Yajur Veda'', one of the two recensions of the ''Yajur Veda,'' the other being the ''Shukla Yajur Veda.'' The ''Taittiriya Upanishad'' is written in prose and is divided into three chapters: ''Sikshavalli, Brahmanandavalli,'' and ''Bhrigavalli.'' These chapters collectively cover various aspects of ''Vedantic'' teachings.

==== Chanting and Intonations ====
The ''Taittiriya Upanishad'' is known for its chantability, which is facilitated by specific intonations (''Swaras'') marked in the text. These intonations guide the reciter on how to properly elevate or lower their voice, ensuring the correct pronunciation and rhythm. The specific marks include:

* ''Udatta:'' Raised intonation, marked by a vertical line.
* ''Anudatta'': Lowered intonation, marked by a horizontal line below the letter.
* ''Swarita'': Prolonged intonation, marked by two vertical lines above the letter.

These marks are essential for preserving the oral tradition of the ''Vedas'', ensuring the hymns are chanted correctly to maintain their potency and meaning.

=== The Special Role of Upanishads ===
The ''Upanishads,'' including the ''Taittiriya,'' serve as profound philosophical texts that explore the nature of reality, the self, and the universe. They are revered not only for their philosophical depth but also for their poetic beauty and spiritual insights. The ''Taittiriya Upanishad,'' with its detailed structure and emphasis on correct pronunciation, stands out for its ability to convey complex ideas in a manner that is both accessible and profound.

In summary, the ''Taittiriya Upanishad'' exemplifies the notion that spiritual texts are vital tools for the journey to self-realization. However, once this journey is complete, these texts are no longer necessary, having served their purpose of guiding the seeker to the ultimate truth.

The ''Taittiriya Upanishad,'' one of the most melodious and chantable ''Upanishads'', is divided into three main parts: S''ikshavalli, Brahmanandavalli,'' and ''Bhrigavalli.'' These sections guide the spiritual aspirant through stages of preparation, realization, and understanding of the ultimate truth.

=== Sikshavalli: The Preparatory Chapter ===

==== Importance of Preparation ====
The ''Sikshavalli'' is akin to preparing for a significant journey. Just as one would meticulously plan and gather necessary items for a long trip, this chapter emphasizes the importance of readiness in the spiritual quest. Proper preparation ensures a safe and successful journey, analogous to having all essential documents like a passport before boarding a plane.

==== Emphasis on Pronunciation ====
One of the central themes of ''Sikshavalli'' is the correct pronunciation of ''Vedic mantras''. Pronunciation is not just about articulating words clearly; it reflects the discipline and cultural refinement of an individual. Accurate pronunciation ensures the mantras' potency and the intended effects, while mispronunciation can lead to undesirable outcomes. So, pronunciation is a most marvellous thing and that is a vital sign of a cultured person. When a BBC reader news reader, because when we want to learn English language we often say that you read this listen to this BBC because more or less it will be perfect language. If you are listening to somebody from let us say Welsh accent, then nobody can understand you including Welsh people. So, pronunciation is very important.

In Hindu tradition, the practice of ''Akshara Abhyasa'' (learning the alphabet) begins with a prayer and involves writing divine names, highlighting the sacredness of language. The word "Akshara" means indestructible, symbolizing the eternal nature of true knowledge and spiritual wisdom.

==== Cultural and Intellectual Development ====
Language and pronunciation are deeply tied to intellectual and cultural development. Proper speech reflects a person's cultural background and education. In contrast, modern trends of using coarse language indicate a decline in cultural values. The refined language, Sanskrit (''Samskruta''), is considered the language of the gods (''Devanagari''), representing the epitome of cultural and spiritual refinement. ''Bharatiya Samskruti'' means Indian culture. That is how we say it. So culture is defined and is respected only because of the type of education and education because there is a beautiful saying we become what we eat. We are what we eat. Therefore what we eat, how we think and how we express how we act and interact in this society and that is what actually determines what we call our very nature and if we are going to travel to God, it should be Godly culture. That is very important. That is why ''Samskruta'' is a beautiful name and from there only the word ''Samskruti'' and it is called ''Devanagari,'' the language of the Gods. Very important.

=== Brahmanandavalli: The Second Chapter ===

==== Realization of the Infinite ====
The ''Brahmanandavalli'' delves into the realization of ''Brahman'', the ultimate reality. This section includes profound definitions and descriptions of ''Brahman'', such as "''Satyam, Gnanam, Anantam Brahma" (Brahman'' is truth, knowledge, and infinity). These attributes are intertwined and cannot be separated, highlighting the infinite and all-encompassing nature of ''Brahman''.

==== Accidental and Essential Definitions ====
The chapter contrasts two types of definitions of ''Brahman'': accidental (''Tatastalakshana)'' and essential (''Swaroopalakshana''). The accidental definition describes ''Brahman'' as the cause and support of the universe, while the essential definition points directly to its inherent nature as infinite truth and knowledge.

=== Bhrigavalli: The Third Chapter ===

==== Story and Summary ====
The ''Bhrigavalli'' presents the teachings of the second chapter in a story format, summarizing and reinforcing the concepts. It uses the narrative of Bhrigu's journey to understand ''Brahman'' through the stages of food (''Annam''), life force (''Prana''), mind (''Manas)'', intellect (''Vijnana''), and bliss (''Ananda''), ultimately realizing that ''Brahman'' is bliss.

=== The Unique Role of Upanishads ===

==== Temporary Guides ====
The ''Upanishads'', like the ''Taittiriya'', serve as temporary guides on the spiritual journey. They are essential for understanding and progressing towards self-realization but are discarded once the ultimate goal is reached. This concept is illustrated in the phrase "''Yatra Veda Aveda Bhavanti''," which means the ''Vedas'' become non-''Vedas'' at the point of enlightenment. This signifies that spiritual texts are tools, and their value lies in their ability to guide seekers to the truth, not in their perpetual use.

==== Sri Ramakrishna's Parable ====
Sri Ramakrishna beautifully explained this concept with a parable: a man receives a letter with instructions, reads and understands it, then tears it up as it has served its purpose. Similarly, spiritual texts guide us until we reach the ultimate truth, after which they are no longer needed.

=== Conclusion ===
The ''Taittiriya Upanishad'' is a profound text that emphasizes the importance of preparation, correct practice, and ultimate realization in the spiritual journey. It beautifully illustrates how scriptures serve as guides, highlighting the significance of proper pronunciation, cultural refinement, and the eventual transcendence of even the most sacred texts once their purpose is fulfilled. This ''Upanishad'', like others, offers timeless wisdom, guiding seekers towards the ultimate goal of self-realization and unity with ''Brahman.''

The ''Sikshavalli'' section of the ''Taittiriya Upanishad'' is indeed a profound preparatory chapter that not only focuses on the mechanics of pronunciation but also serves as a foundation for deeper spiritual practices. Let's delve into the key aspects you mentioned, which make the ''Sikshavalli'' such an essential and beautiful part of the Upanishad.

=== Detailed Analysis of Pronunciation ===
Sound Articulation:

* ''Sikshavalli'' begins with a detailed analysis of how sounds are produced from the throat to the lips. This includes understanding the places of articulation (throat, palate, teeth, lips) and the correct manner of producing these sounds.
* The emphasis on accurate pronunciation highlights the importance the ''Vedic'' tradition places on the purity and power of sound. Correct pronunciation ensures the proper effect and potency of ''mantras'', which are considered sacred vibrations.

''Akshara Samhitas'' and ''Sandhi:''

* The term "''Akshara''" refers to the imperishable syllables. When two syllables come together, they undergo modification, a process known as "''Sandhi.''" This linguistic transformation is essential in ''Vedic'' chanting and ensures the smooth flow of sounds.
* "''Samasa''" refers to the compound formation when two words combine, which is another vital aspect of Sanskrit grammar and pronunciation.

=== Transforming Words into Spiritual Practice ===
''Upasana'' through Everyday Examples:

* The ''Upanishad'' encourages transforming everyday observations into meditative practices or "''Upasana''." For instance, it likens the union of syllables (and their transformations) to the union of parents resulting in the birth of a child. . Their coming together, their union is called the power of procreation or generation and Praja that is the result is the birth of children. So meditate upon it. Make it a ''Upasana.'' This analogy helps in understanding the interconnectedness of cause and effect in a relatable way.
* This practice of contemplating causes and effects helps in realizing deeper spiritual truths. The process of "climbing to the cause with the help of the effect" is a meditative exercise that leads to a profound understanding of the ultimate cause, which is ''Brahman.''

Teacher-Student Relationship:

* Another example used is the relationship between the teacher (''Acharya'') and the student. The teacher imparts knowledge, and the student receives it, resulting in the student's education. This process is revered and meditated upon as a sacred act of transmission of wisdom.
* The teacher is always honoured and respected, and this relationship is a key element in the spiritual journey.

=== Prayers and Blueprint for Righteous Living ===
Prayers for Worthy Students and Teachers:

* ''Sikshavalli i''ncludes sincere prayers where both the teacher and the student seek divine blessings. The teacher prays for worthy disciples, and the students pray for dedication (''Shraddha'') and the ability to unite with their true nature.
* This mutual respect and sincere prayer highlight the sanctity of the educational process in the ''Vedic'' tradition.

The Eleventh ''Anuvaka'': Blueprint for Life:

* The eleventh subsection provides a blueprint for living a righteous life. It includes:
** ''Dharmam Chara:'' Live righteously.
** ''Satyam Vada:'' Speak the truth.
** ''Swadhyaya Anma Pramadaha:'' Never neglect self-study and the continuous acquisition of knowledge.
** Respect for Parents and Teachers: Always be grateful and respectful towards one's parents and teacher.

Guidance for Meaningful Living:

* This section offers unparalleled guidance on how to live a meaningful and successful life. It encapsulates the essence of moral and spiritual duties, emphasizing truth, righteousness, continual learning, and gratitude.
* These teachings ensure that one remembers their true nature and lives in harmony with the ultimate goal of realizing ''Brahman.''

=== Conclusion ===
The ''Sikshavalli'' of the ''Taittiriya Upanishad'' is not merely about phonetics and grammar; it is a profound guide for spiritual and moral development. Through detailed analysis of pronunciation, transformative meditative practices, and prayers for mutual growth, it sets a strong foundation for the spiritual journey. The eleventh ''Anuvaka's'' blueprint for life provides clear and practical instructions for living a life aligned with ''Dharma'' and spiritual realization. This section exemplifies the holistic approach of the Upanishads in integrating everyday life with profound spiritual wisdom.

=== Background and Preparation for Spiritual Aspirants ===
The ''Taittiriya Upanishad'' begins with the ''Sikshavalli,'' which serves as a foundational chapter equipping aspirants with the necessary skills and knowledge for their spiritual journey. This preparation makes them eligible to undertake one of the main paths of ''yoga: Karma Yoga'' (the yoga of action), ''Bhakti Yoga (''the yoga of devotion), ''Raja Yoga'' (the yoga of meditation), or ''Jnana Yoga'' (the yoga of knowledge). Let's delve into the background and significance of these concepts.

==== Sadhana Chatushtaya Sampanna Adhikari ====
''Sadhana Chatushtaya r''efers to the fourfold qualifications required for a spiritual aspirant. These are:

# ''Viveka (''Discrimination): The ability to discern the real (eternal) from the unreal (temporary).
# ''Vairagya'' (Dispassion): Detachment from the sensory pleasures and material world.
# ''Shatsampatti'' (Sixfold Virtues):
#* ''Shama'': Tranquility or control of the mind.
#* ''Dama'': Control of the senses.
#* ''Uparati'': Renunciation of worldly activities.
#* ''Titiksha:'' Endurance or forbearance.
#* ''Shraddha'': Faith in the guru, scriptures, and oneself.
#* ''Samadhana'': Concentration of the mind.
# ''Mumukshutva'' (Intense longing for liberation): A burning desire to achieve ''Moksha'' (liberation).

With these qualifications, an aspirant becomes ''Sadhana Chatushtaya Sampanna Adhikari,'' fit for pursuing higher spiritual practices.

==== Importance of the Guru ====
Once equipped with the preparatory knowledge from the ''Sikshavalli,'' an aspirant should seek a ''Guru'' (spiritual teacher). The ''Guru's r''ole is critical in guiding the aspirant through the complex journey of understanding the nature of God and the Self. The teachings often reveal that the aspirant's true nature is identical to ''Brahman'' (the ultimate reality), despite the initial experiences of limitation and ignorance.

==== The Process of Shravana, Manana, and Nidhidhyasana ====

# ''Shravana (''Hearing): Listening to the teachings and scriptures with full attention and an open mind.
# ''Manana'' (Reflection): Contemplating and reflecting deeply on the teachings to resolve any doubts or misunderstandings.
# ''Nidhidhyasana'' (Meditation): Meditative practice to internalize the teachings and transform one's life, leading to direct realization.

==== Faith in the Teacher (Shraddha) ====
''Shraddha'' is the unwavering faith in the ''Guru'', the scriptures, and oneself. It is essential for reconciling the apparent contradiction between one's limited experience and the teachings that proclaim the infinite nature of the Self. This faith supports the aspirant through the stages of ''Shravana, Manana'', and ''Nidhidhyasana.''

==== The Analogy by Sri Ramakrishna ====
There is an interesting incident in the life of Sri Ramakrishna. So at the beginning Narendra started coming and he was not able to come frequently one day Sri Ramakrishna was talking on one of the Narendra visits and I think M was also present there Sri Ramakrishna is telling you will have to visit me frequently as frequently as possible. Why? Because once you know by seeing me, by hearing me, above all by imitating me, then after that you don't need to come to me. So once you master everything then I am not needed any longer and until it becomes automated in your life what to think, what to do and how to act and react in this life. Then there is no need for you to come to me. And then Sri Ramakrishna smiles and says when a man marries a woman, the newly wed husband cannot keep his mind away from his wife. Everyday, morning, from the office he will be thinking of his wife how quickly the time passes and I can return. But then what happens is as time passes on, he passes more and more time in the office until sometimes he comes back at midnight also. Then some people will think why this fellow wants to visit his wife so frequently? Oh, he is newly married fellow, you see, that is why he wants to visit. So Sri Ramakrishna's apt analogy is the teacher is necessary like a boat until we know how to swim properly and cross over this ocean what is called ''Maya Sagara, Samsara Sagara''. So it is very necessary even if I have read this scripture billion times until I do not require it any longer and only when reaching the shore other shore or when I know who I am really then there is no need for a scripture because I become the very scripture.

The ''Sikshavalli'' equips aspirants with essential preparatory knowledge and skills, ensuring they become ''Sadhana Chatushtaya Sampanna Adhikari,'' fit for deeper spiritual practices. The subsequent chapters, ''Brahmanandavalli'' and ''Bhriguvalli,'' delve into higher philosophical teachings about the nature of ''Brahman'', the Self, and the ultimate goal of human life. These teachings guide the aspirant toward self-realization, where the scriptures and the teacher's guidance are transcended, and the aspirant becomes one with the ultimate truth.

In our next class, we will explore these advanced concepts and technical terms like ''Shravana, Manana, Nidhidhyasana'', and ''Sadhana Chatushtaya'' in greater detail, further preparing us for the profound journey towards self-realization.
[[Category:Taittiriya Upanishad]]

Mandukya Karika Lecture 154 on 15-May-2024

2024-05-19T17:06:20Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
With our last class, we have been able to complete a ''Mandukya Upanishad'' consisting of 12 ''mantras'' along with 215 ''Karikas'', or play and commentary by Gaudapadacharya. Now, today we recollect what we have studied during all these 153 classes. So, if we have to squeeze not only the ''Mandukya Upanishad'' but also all scriptures in the world, "''Brahma Sathyam, Jagan Mithya, Jeevo Brahmaivan Aaparaha''," what it means is: God alone is real, and everything that we are experiencing is only a seeming apparent experience, and you are none other than God. This is the summary. So, if we can understand this, the rest is how to reclaim our forgotten true nature. Our nature will never depart from us. The nature of anything can or cannot be destroyed, shortened, or changed. But we can quite forget. In fact, most of us are completely mad, and some of us are more completely mad than others. So, even Sri Ramakrishna used to make fun. So, the whole world is mad. I am also mad. But my madness is the best madness because I am an extremely happy person. That is why sometimes some of these great realized souls appear to be really mad. So, one definition of madness is a person who forgets who he or she is and thinks that they are somebody else. That is madness. And that is exactly what happens when a person becomes angry; they forget themselves. And when a person is possessed by madness, then that person doesn't know how to behave. He can even kill parents, children, anybody. Another definition of madness, a very interesting madness, following the first definition, is to be firmly convinced that "I am not what I am, but I am somebody else." So, this is what is called worldliness. But then here is the saving grace. As we say, we may forget, but we don't lose it. But forgetfulness also feels like loss because our happiness is short-lived, and we can get worried. We can misbehave. We can do many things. So, that is the result of temporariness. Then one of the questions raised by a very intelligent student is, "But this madness is so-called lasting for how many births? Billions and billions of births beginning right from the inorganic matter until one attains ''Brahma Loka'' and continues. And it looks as if it is very reasonable. So, why did God make us go through so many ''janmas''?" But you know, my dear sir, even this measurement of time, concept of time, that is a very short time, it is a very long time, and it is not 100 years. It is billions and billions and billions of years. That is also part of the dream, really speaking. In comparison with infinity, eternity, it doesn't count at all. And one of the two examples they give for that so that we can understand better, time is very relative.

So, when a person is going through hardship, difficulties, every millisecond feels like a long time. When a person is very happy, time passes so fast. It purely depends on our state of mind. One definition is the concept of time, whether it is short or long, depends upon our state of mind. And then the second thing is, we give the example that in our dream, in our waking state, even if I have to go from here to the office, which is only 3-4 minutes away, that's all it takes. But in a dream, I just think I want to go to the office, and I am there. Is that it? I want to go to America, I am in America. I want to go to Mars, I am on Mars. So, the measurements of time and space, because these are interrelated, correlated. So, I know, how do I calculate time in the waking state, from here to the office, it is two furlongs away, and therefore, it takes at least 3-4 minutes. But in a dream, it is completely different, absolutely. The moment the thought comes, as it were, they say, the mind runs. Even the ''Atman'' runs far faster than even the mind. So, the measurement of the scale, of time and space, in the dream state, is completely different. And then you see, a beautiful expression is given, even in the waking state. If a person is looking forward to a happy event, then the time looks very small. But if it is very unhappiness, tremendous pain, even every millisecond, we are going on counting, why is the time running so slow, etc. So, it all depends on the mind. Even billions and billions and billions of births, the time that it takes, it is absolutely nothing. It is all our imagination. So, the answer is that it is as if it is just a second. And I hope this explanation rings a bell in our minds. Remember Narada's experience of ''Maya''. So, he went to fetch water, and he just went down, and then the whole scene, several years, maybe 50, 60 years have passed. He was married. He had children. And he accumulated a lot of money. And then one day, there were flash floods, and he wanted to go to higher ground to escape these floods. And in the process, he has to cross this small river, a very small river, actually. And he lost his wife, his children, and his possessions. And that brought a terrible amount of grief. And Krishna was sitting under the tree and in a gentle voice, he reminded Narada, "Why are you taking so long? What is this long time?" Just one second more. Just he bent and one second more he bent. Krishna called him, and immediately he woke up, and then he said, "My God, 60 years passed in one second. This is called ''Vishnu Maya. Maya'' always manifests in the form of time, space, and causation. So our bondage, as if it is all nothing. Not only that, what we call our bondage itself is not that there is a real bondage. This is the beauty of ''Maya''.

So why don't I remember my nature? Because of ''Maya''. Oh, there is something, a positive substance called ''Maya''. No. "''Ya Ma''." That which is not, that is called ''Maya''. And ''Maya'' means time, space, and causation. When there is no time, space, and causation, where is the question of a person experiencing it for such a long time? But so long as we are in ''Maya'', we are bound to calculate only in the form of time, space, and causation. And our great Shankaracharya, whose birthday was ''Janma Jayanti'', was only on the 12th of this year, just three days before. In his ''Vivekachudamani,'' he says, "What a surprise, what a wonder, just now I was experiencing the world. Where has the world disappeared within one second? Where did it disappear?" But this is only an expression in human language to tell us, but really speaking, just as when we are in deep sleep, we don't remember who we are. Similarly, when we are in a ''Samadhi'' state, we will never remember. At one time, the concept of time itself is completely transcended. And one of them, either time or space or causation, is transcended, everything else is also completely transcended. So, "''Brahma Satyam," Brahman'' alone is real, and ''Brahman'' is eternal. ''Brahman'' is infinite. So, these two have to be added, which we see in the second chapter at the very beginning of the ''Taittiriya Upanishad, "Brahma Satyam, Gnanam, Anantam Brahma''," truth, knowledge, and infinity. That is hints, just to contemplate upon what is ''Brahman''. Now, coming back. So, this is one of the smallest ''Upanishads''. It has only 12 ''mantras''. And this great Gaudapadacharya, who was thoroughly versed not only in Indian philosophy, but even Buddhist philosophy, Jain philosophy, and all other six schools of Indian philosophical systems, he was trying to write a commentary upon it. So, it is not a ''Bhashya''. It is rephrasing the important meaning of this ''Mandukya Upanishad''. He did it in 215 ''shlokas''. And he divided these 215 into four chapters. And added to that, his grand disciple Shankaracharya had commented upon it not only on the 12 ''mantras'' of the ''Upanishad'' but also on the 215 ''Karika''s. In fact, Gaudapada totally, he devotes 29 verses, ''Karikas'', in the first chapter. And he named them, these four chapters, in a beautiful way. So, summarizing the essence of the ''Mandukya Upanishad''. The first chapter, that is called ''Agama Prakarana''. Why is it called ''Agama''? ''Agama'' means ''Veda'' actually. So, this ''Mandukya Upanishad'' is directly from the ''Upanishad''. That is why this is called ''Agama Prakarana. Upanishad''s are there. So, this ''Upanishad'' having 12 ''mantras'' and having 29 ''Karikas''. It is named as ''Agama Prakarana. Prakarana'' means a chapter. And the second chapter is called ''Vaithathya. "Tathya"'' means as it is. "''Tatha''," that is why Buddha is also called ''Tatha Agataha''. He who arrived at the truth as it is. "''Vaithathya''" means just the opposite. That is false, ''Mithya''.

So, the second chapter, consisting of 38 verses by Gaudapadacharya and Shankaracharya's commentary, is totally separate. Let us keep in mind. So, the second chapter, ''Vaithathya'', is to prove that everything in this world is absolute falsehood. That is why it is called ''Vaithathya''. In 38 ''Karikas'', Gaudapada tried to prove most beautifully, logically. The third chapter is called ''Advaita Prakaranam'', containing 48 ''Karikas'' or ''shlokas'' or verses dealing with the non-dual nature of ''Atma''. The fourth chapter is called ''Alatashanti''. This is the biggest chapter containing 100 ''Karikas'', and in this, we get two things. First of all, this fourth chapter gives the essence of the first, second, and third chapters. Besides, it counters various schools of philosophy to prove that one statement, "''Brahma Satyam, Jagat Mithya, Jeevo Brahmaiva Na Paraha''." So, this is the very kernel of this ''Purusharthi''. So, ''Brahman'' is the only reality. Nothing else is real. So, the entire universe consisting of ourselves and the external world including our bodies, our mind is like a long dream. But even that long dream is also part of the concept of ''Maya'' only. Naturally, the question comes, how can this universe so clearly perceived and so much affecting our life, day and night? See, even our sleep, deep sleep can be affected by this waking state. Supposing, I will give two examples. Suppose you have to get up and then go to the airport early, and the departure time is five o'clock. So, how many times you wake up? That very thought, "I have to get up." But you know, if it is a Zen master, what does he do? He says, "Now it is eleven o'clock. I have to get up at two o'clock." That is enough. Forgets about it, he gets up exactly at two. You know, Mahatma Gandhi had that power and also Napoleon had that power. They will tell exactly or they will ask, "How much time do we have?" Say, fifteen minutes. "Alright, I am going to bed for fifteen minutes," and the next second, they fall asleep and exactly at the end of the fifteenth minute, they don't require any alarm clock at all, and they are able to get up, and that is why a person who is able to conquer sleep is called ''Gudakesha''. Arjuna is called ''Gudakesha''. Lakshmana is called ''Gudakesha.'' Lakshmana could sleep twelve years completely without any sleep. Day and night time, he used to work collecting food material, etc. Nothing is mentioned in the ''Ramayana.'' Hopefully, Sita Devi was cooking. So, Lakshmana had to keep awake all night, but he was called ''Nidrajit''. He could conquer sleep. What does it mean? It means not only he can keep awake, but they can fall asleep at any given time. "Now, I am going to sleep," and immediately they are asleep, and "I am going to get up at this particular time," they are able to get up at this time, and they have very, very peaceful sleep, very refreshing sleep, and if any ''Sadhaka. Sadhaka'' means a person who is striving not only for spirituality. He can be a budding musician or scientist or writer or a poet or a mechanic. It doesn't matter whatever it is. Sometimes, you know, we also become conquerors of sleep. So, when weddings take place, the parents and some of the close relatives, they have 3-4 days hardly they have time to sleep. But do they feel tired? Not at all. If it is a painful experience, definitely they feel it. So, how people could do that? That is a very interesting phenomenon by itself.

So, this is the waking state, so real, and it affects if we are worried about something. We cannot sleep properly. So, how can this universe, which we are seeing in the waking state as well as in the dream state, so crystal clear, and we are acting and reacting? See, sometimes some of us might have had dreams that we went to bed, we are having a dream, we are moving in what is called solitary space, a place, and suddenly from somewhere within a thousand miles, there is no tiger at all except in the zoos. But you dream that a tiger is running after you, maybe you read some books about some of these man-eating tigers of Kumaon or something like that, and then you dream, but you don't know it is a dream. A tiger is coming. It is real. You might lose your life. That is real, and your heart is beating. That is real. You can have a heart attack. That is real. How can this universe so vividly expressed in both dream and waking states, how can it be a mere dream, mithya, false, not real? For that, the answer is that there are two definitions given. The technical name for this unreality is called ''mithya'', seeming reality. It looks very seemingly, and so long we do not know the truth, it is not seeming reality. It is reality, and we act and react accordingly. So even in your dream, you see a big bag of gold lying down, and you will see quickly all around that anybody is watching you and then lift up the bag and try to run away. So how can such a universe be completely unreal? Because the definition of unreality or ''mithya'' is two definitions we have given. What are they? First of all, whatever is changing, and how frequently is it changing? Continuously changing, constantly changing. So how can something which is changing be real? The very reality, the very definition of real is that which never changes. So everything is changing. That is one reason. Second is, unless there is a continuously awakened consciousness which is always present, which is never absent. So consciousness is never absent. Even when we are in a coma or deep sleep, but we are experiencing coma, we are experiencing unconsciousness. How do we know? Upon waking up from the coma or upon waking up from the deep sleep, we claim, "Oh, I was unconscious." How did you know that you were unconscious? You must be conscious of your unconsciousness. Otherwise, you would just take up where you left it off and you would not remember anything. But crystal clearly we remember I went to bed, I slept so many hours and I did not know anything. But one thing is there, I was very happy. "''Sukham aham aswapsham''." So, "''Brahma Satyam, Jagat Mithya''" because ''Jagat'' is continuously changing. That is the first characteristic of ''Mithya''. Second characteristic is there must be somebody to cognize this changefulness, this world. I am continuously cognizant of the waking, of the dream, of the deep sleep. They are changing and they are contradicting each other. But I, the cognizer, am never changing. So they depend for their very existence. This is the waking state for that they rely upon me. This is the dream state for that they have to rely upon me. This is the deep sleep state for that, that state has to rely upon me. So these three states are not only continuously changing, they are completely dependent upon my cognition. This is waking, this is dream, and this is the deep sleep state. Just I want to remind you that throughout the deep sleep state, even one millisecond, I would I cannot be unaware of this deep sleep state. I am completely aware of this state all the time. So, this is the answer for that Gaudapada wants to tell that just as when we are dreaming, we don't say it is a dream.

When we are waking, in the waking state, we say that was a dream. Similarly, when we are in the dream state, we remember not so clearly, vaguely, but I thought I was in Hyderabad, but now I find here in Varanasi, like that. So, this compare and contrast analysis, one comes to know everything is changing, everything is dependent upon that pure consciousness for its very existence, that is called ''Maya''. So, this is called ''Vaithathya Prakarna'', wants to prove that one. Then, this one which never changes, that pure consciousness which we should call I, not this body-mind complex, that is the eternal, that is the blissful ''Brahman''. Gaudapada wants to show us that we have forgotten temporarily because of the power of ''Maya'' and how can we get out of the ''Jala'', the net of this ''Maya'', and for that certain yogic practices are given. So, this is the ''Vaithathya Prakarna''. Then when the whole experiences of three states, waking, dream, and deep sleep are negated, do you think everything disappears? No, there is something which is cognizing all these three, without which these three states are not possible, that is called ''Advaitam'', and that ''Advaita'' is also called ''Brahman. Advaita'' is also called ''Turiyam'', and so he wants to prove in the third chapter this truth that everything is ''Advaitam'' only. So, I only put on a special dress just like an actor. Suppose you analyze the life of any actor, so he will be at home, he will get a contract, then he will go to the place where filming is done and there he puts a different type of dress suitable. He may be a king, he may be a servant, or he may be a demon, he may be a villain, he may be a hero or she may be a heroine, all these roles appropriate, then appropriate dialogues, appropriate behavior, and every day several hours of this filming is done. But just imagine, put yourself in the feet of that hero or heroine or villain and what do we see? That there are two types of awarenesses are there. One is that I am Mr. so and so, Miss or Mrs. so and so, that is continuously there. Whether you are at home acting or not acting, both times or when you are sleeping, that awareness, identity is never forgotten. But when we are acting, now I am doing the job of acting, so I must have a different name, different dress, different behaviour, etc. Very interesting, you know. So supposing there is a husband and then wife and then the brother of this husband. Suppose all the three are two actors, one actress and one is acting like Rama, another as Ravana, another as Sita and they all come, they know who they are but at the same time they behave totally different as if the greatness of any acting is that you should not feel they are acting, they should feel they are that character which they are trying to act. It happened in the case of Girish Chandra Ghosh. Once he wrote a drama of acting as a drunkard. He was beating his wife black and black. Ishwar Chandra Vidyasagar was sitting in the audience and he forgot it was a drama. So he took out his shoe and then threw it. Don't ask me what happened to the other shoe. Probably he presented it later on. So Girish Chandra Ghosh was so flattered that I got this wonderful shoe. Everybody respected Ishwar Chandra Vidyasagar you see.

So, this is what is called ''Advaita Prakrana'' and then the fourth, as I mentioned, the longest, it has got 100 ''Karikas''. It is for two purposes: summarizing the whole of the ''Upanishad'' as well as his own commentary in the first, second, and third chapters, and as well as very crystal clearly refuting the opposite schools. Not only ''Sankhya'' or ''Vaiseshika, Nyaya''. These are called Indian schools of philosophy. ''Yoga, Sankhya, Nyaya, Vaiseshika'', and ''Purva Mimamsa'' and the school of philosophy which Gaudapada was following is called ''Uttara Mimamsa'' or what we now call ''Vedanta'' plus ''Charvaka Matha'', materialistic view plus also the four schools of Buddhism as we have seen ''Vaibhashika, Sautrantika, Yogachara,'' and ''Mathimika''. So this is how he had done it. These are the four chapters that have come. So again to go back, the first chapter is called ''Agama''. It consists of 12 ''mantras'' of the ''Mandukya Upanishad'' plus 29 ''Karikas'' of Gaudapada. Of these two portions, the ''Upanishad'' is important and ''Karika'' is only the explanation of Gaudapada. So, in this Upanishad also, the first and second shlokas are very important. So, the first says ''Omkara''. Everything is ''Omkara'' and ''Omkara Vichara'' and then the second thing is ''Atman''. So, this ''Omkara'' is again divided into four syllables. ''Om Om Om Om'' plus ''Artha Matra'' unsounding sound. Second ''mantra'' is a ''Mahavakya'' is also there. So, ''Atman'' has been divided into four states. The ''Jagrat'', the ''Swapna, Sushupti'', waking, dream, dreamless. But the fourth one for the sake of convenience, we call it state. But really it is not a state at all. It is that which is there throughout all the three states without which the experience of those three states or the very existence of those three states is completely impossible. So, this is what Gaudapada says. And then the rest of the, from the third ''mantra'' to the seventh ''mantra'' is a definition of ''Jagrat, Swapna, Sushupti''. And seventh ''mantra'' it gives us that you are not the waker, dreamer, sleeper or in between states, neither an absence of anything nor the presence of anything, but you are ''Shiva Shantam, Shivam Advaitam.'' That word ''Advaita'' is completely covered in the, so this you are not waking, you are not dreaming, you are not a sleeping state. That is covered in the ''Vaithathya Prakarana''. And you are ''Shantam, Shivam, Advaitam''. That is covered in the third chapter called ''Advaita Prakarana''. And the fourth ''Prakarana'' is only an analysis of it. So, as we have been discussing so many other chapters, other ''Upanishads'', the essence of everything is, what is it? That the entire world is nothing but pure ''Mithya''. What does it mean? And that is very beautifully summarized by Gaudapada in the second chapter, 32nd verse, which is the summary. No ''Jeeva'' is born, there is what is called no origination of either ''Jeeva'' or the world and therefore, there is no need to negate because when there is no creation itself, the destruction of creation or negation of creation or negation of ''Maya'' never arises. Therefore, there is nobody who is bound. There is nobody who is a ''sadhaka'', a spiritual aspirant and therefore, there is no ''sadhana,'' there is no ''sadhaka'', there is no bondage and therefore, nobody has ever become a realized soul. Because realized means, you are not a realized soul, you did something and you realized and you are a bound soul and thereby some means, you came out of the bondage or you destroyed your bondage, no you are free, you are free, you will be free. This is the only truth.

That is, in other words, there is nothing but I think it would be good if we could just chant the original twelve ''mantras'':

"There is nothing excepting past, present, and future. Everything is ''Brahma'', and this, you are that ''Brahma'', ''Ayam'' ''Atma''<nowiki/>' means this ''Brahman''. '''Ayam''<nowiki/>' means this. 'This' means you, me, everybody, what you call 'I.' 'I' is nothing but ''Brahma''."

And this ''Atma'', in this state of ignorance, has four states. First is called the waking state. Second, when a person is experiencing the so-called dream state, that is the second state, and he is called ''Prajna,'' which means completely ignorant because he doesn't even see any world. So, this is called the third or the deep sleep state.

Now comes ''mantra'' eight. This is the description in two parts. First, what I am not. Second, what I am. "''Eka Atma Pratyesaram Prapancha Upashamam Shantam Shivam Advaitam Chaturtham Anyante Sa Atma Savigneh." Atma'' is not either the waking, dream, or deep sleep states, but it is the so-called ''Turiya'' state.

And what is its nature? "''Shantam'', peaceful; ''Shivam'', auspicious; ''Advaitam'', one without a second." That is the nature of ''Atma. "Savigneh''," and that ''Atman'' has to be realized.

From the eighth ''mantra'', this ''Omkara'' has to be imagined as ''Akara, Ukara'', and ''Makara Matra.'' So, identify the A part of the ''Omkara,'' which is the waking state, and make contemplation.

Then, the second letter of the ''Omkara'' should be identified with the dream state and contemplated, and then merge that in ''Brahman'' or ''Omkara''.

So, if anybody succeeds in that, really speaking, no non-knower of ''Brahman'' will be born. That means everybody that is born in that family will only be a knower of ''Brahman,'' but the family will not continue.

Within a short time, the whole thing will come to an end. See, Sri Ramakrishna did not marry, so he had no continuation of his family members. But there are so many ''Rishis''; they continued, but they won't continue for a long time.

It is seen, if somebody is a realized soul, then that family, that person's family, will not continue for a long time because they also very soon realize ''Brahman'' and they will attain ''Mukti,'' and that family will come to an end.

And then ''Mantra'' 11th, that is the identity of ''Makara'' with the deep sleep state. So, he becomes completely merged in that highest reality, and that is temporarily, of course, that is called the deep sleep state.

And one should equate the 3rd ''Matra'', the 3rd letter of that ''Omkara'', which is called ''Makara,'' with the deep sleep state, and this is how the person will be progressing in spiritual life.

In the concluding 12th ''Mantra'', one who succeeds in this type of contemplation, what happens to him is that he transcends. So, by contemplation of ''Makara'' and waking state, he transcends the 1 1 3rd of the ''Maya'' called waking state.

And by contemplating ''Omkara'' and the dream state, if he succeeds, when he succeeds, he completely overcomes all the ''Maya'', ignorance, and knows his partially true nature.

And that is the result of this contemplation. And when the same person, equating ''Makara'' with deep sleep, succeeds in it, then he remains alone. And for that, certain practices are given, and that is the meaning of this one, actually speaking.

Now, what I am going to do is read out the quotation from Swami Vivekananda who summarized the whole thing, and that is the summary of this ''Mandukya Upanishad''. This is what Swami Vivekananda says: 'You are infinite. God is true. The universe is a dream. Blessed am I that I know this moment, that I shall be free all eternity, that I know that I am worshipping only myself, that no nature, no delusion had any hold on me ever. Vanish nature from me, vanish Gods, vanish worship, vanish superstition, for I know myself. I am the infinite. All these, Mr. and Mrs. so-and-so, Mr. so-and-so, responsibility, happiness, misery, have vanished. I am the infinite. How can there be death for me or birth? Whom shall I fear? I am the only one. Shall I be afraid of myself? Who is to be afraid of whom? I am the one existence. Nothing else exists. I am everything. But lest we may misunderstand Swamijis' words, he says, 'You are infinite. Where can you go? The sun, the moon, and the whole universe are but drops in your transient nature. How can you be born or die? I never was born, never will be born. I never had father or mother, friends or foes, for I am existence knowledge, please absolute.' And so, perfection is always infinite. We are this infinite already, and we are trying to manifest that infinity. You and I and all beings are trying to manifest it. You are the omniscient omnipresent being of the universe. What are such things? Can there be many? Can there be hundred thousand million omnipresent beings? Certainly not. Then what becomes of us all? You are only one. There is only one such self, and that one self is you. Like fire in a piece of flint, knowledge exists in the mind. Suggestion is the friction which brings it out. So with our feelings and actions, our tears and smiles, our joys and our griefs, our weeping and our laughter, our curses and our blessings, our praises and our blames. Every one of these we may find, if we calmly study our own selves. We have been brought out from within ourselves by so many blows, as it is the result is what we are now. All these blows taken together are called ''karma'', work, action. He who says he is the body is a born idolater. We are spirit, spirit that has no form or shape, spirit that is infinite and not matter. The whole universe is there is only one self in the universe, only one existence, and that one existence, when it passes through the forms of time, space, and causation, is called by different names, ''buddhi,'' fine matter, gross matter, all mental and physical form, everything in this universe is that one appearing in various forms. When a little part of it comes as it were into this network of time, space, and causation, it takes forms, take off the network and it is all one. Therefore, in the ''advaita'' philosophy, the whole universe is all one in the self, which is called ''Brahman''. That self, when it appears behind the universe, is called God. The same self, when it appears behind this little universe, the body is the soul. This very soul, therefore, is the self in man. What you really are is existence knowledge and bliss. You are the god of this universe. You are creating the whole universe and again and again drawing it in, projecting and drawing it in.

Finally, Swamiji concludes: "All that is real in me is He; all that is real in Him is I. The gulf between God and man is thus bridged. Thus, we find how by knowing God we find the kingdom of heaven within us. And so, we conclude the ''Mandukya Upanishad''. But we always conclude with the ''Shantipata''. So why ''Shantipata'' now? At the beginning, ''Shantipata'' is meant as a prayer, earnest prayer to God so that he can remove all obstacles, so that he can endow both the teacher and myself the capacity to teach well and to convey it properly to the guru and healthy body, healthy mind, deeper capacity of understanding should be the lot of the student, which God alone. That is the purpose of the ''Shantipata.'' But at the end, it is thanksgiving. That is how we have to understand. 'Oh Lord, you heard my prayers. I received the knowledge. I understood it, and in a way of speaking indirectly, I am a realized soul. I am convinced I am ''Brahman''. But a little bit of ''Sadhan''a is necessary through ''Manana, Nidhi Dhyasana, Shravana'' I have done. ''Manana, Nidhi Dhyasana'' I have to do. So, this last, we are chanting the ''Shanti Mantra'' so that we can, what we call, convey our thanks.

''OM Bhadram Karnebhih Shrunuyaama Devaa''

''Bhadram Pashyemaakshabhih-Yajathraah!''

''Sthirairangai-Tushtuvaam-Sahah-Tanoobhi''

''Vyashema Deva-Hitam Yadaayuh''

''Swasti nah Indro Vruddhashravaah''

''Swasti nah Pooshaah Vishwa-Vedaah''

''Swasti nah-Taaksharya Aristanemih''

''Swasti nah Bruhaspatir-Dadhaatu''

''OM Shanti, Shanti, Shanti Hi!''

Oh gods, may we always hear with our ears what is auspicious. Now, in this case, thanksgiving that even after realization if we are still alive, both teacher as well as ourselves. But so long as we live, let us not forget our gratefulness. Let us worship our guru, our gods, and Ishwara, of course, and let us hear from our students because if I have become enlightened, I have to convey what I have learned from my guru. It is, I am like a trustee and what has been given to me is like a trust what my guru handed over to me from what he received from his guru and his guru from his guru, etc., from the very beginning. And that trust I must hand over to worthy disciples, so may we always hear what is auspicious and from the mouths of my disciples. So also, oh worshipful ones, may we with our eyes always see what is auspicious. May we live our allotted life hale and hearty, offering our worship unto thee. And may Indra of ancient fame always bestow auspiciousness on all of us. May the all-nourishing potion be always propitious to all of us. May ''Garuda'', the destroyer of all evil, be well disposed always towards all of us. May ''Brihaspati'' ensure all our welfare all the time.

Loka Samastaha Sukuna Bhavantu

''Om'' Peace Peace Peace be unto all
[[Category:Mandukya Karika]]

Mandukya Karika Lecture 153 on 08-May-2024

2024-05-15T16:17:51Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
In our last class, we completed the ''Mandukya Karika'', specifically the 100th ''Shloka''. Then we began studying three verses that Shankaracharya offered to Gaudapadacharya, acknowledging Gaudapadacharya as his grand Guru and himself as a grand disciple. This relationship signifies both grandeur and the lineage of discipleship, wherein Shankaracharya represents a disciple's disciple or ''Guru's Guru''. The 100th verse encapsulates the essence not only of the ''Mandukya Upanishad'' but also of all the 100 ''Karikas'', totalling 215 ''Karikas''.

दुर्दर्शमतिगम्भीरमजं साम्यं विशारदम् ।

बुद्ध्वा पदमनानात्वं नमस्कुर्मो यथाबलम् ॥ १०० ॥

durdarśamatigambhīramajaṃ sāmyaṃ viśāradam |

buddhvā padamanānātvaṃ namaskurmo yathābalam || 100 ||

100. ''Having realised that condition'' (i.e., ''the knowledge of the Supreme Reality) which is extremely difficult to be grasped'', ''profound'', ''birthless'', ''always the same'', ''all-light, and free from multiplicity'', ''we salute It as best as we can''.

It describes the realization of supreme knowledge about the ultimate reality, which is profoundly deep, unchanging, luminous, and devoid of multiplicity. We pay homage to this profound reality and strive to impart its teachings as best we can.

When a devotee fully surrenders to God, what more can be said? Ramanuja beautifully expressed this sentiment, ''Karpanyeh'', stating, "With the greatest humility, I have surrendered myself to you. Even this act of surrender is your profound grace." Thus, I shall live, as long as I live, with the firm belief that everything is possible only by your grace.

With this, the study of the ''Mandukya Upanishad'' and its ''Karikas'' concludes. Shankara's profound commentary on Gaudapada's work stands as one of the most profound commentaries ever written. Gaudapada's ''Karikas'', totaling 215 verses, differ from a traditional commentary, known as a ''Bhashya'' in Sanskrit. A ''Bhashya'' meticulously explains each word of the original text, establishing relationships between different sections and addressing opposing viewpoints. In contrast, Gaudapada's ''Karikas'' distill the essence of the original ''mantras'' into his own words. However, this approach can sometimes make the essence even more challenging to grasp than the ''Upanishad'' itself.

It's important to note that the Upanishads weren't taught in public classes as we do now. In the past, only those firmly committed to either ''Dvaita, Visishtadvaita'', or ''Advaita'' philosophies attended such teachings. Their respective ''Gurus'' assumed that their students wouldn't doubt the teachings. Additional commentaries by earlier ''Acharyas, Purvacharyas,'' were also considered for better clarification.

But at the same time, I am clarifying it. In fact, every ''Acharya'' claims that I am not writing anything new; I am not talking anything new. But my ''Guru'' and ''Guru's Parampara'', earlier ''Gurus'' following this particular belief, ''Dvaita'' or ''Visishtadvaita'', what they have talked about, I am only reminding, trying to put you, because I am present, they are not present, you are present. So, I digest and whatever I understood, I am conveying it to you. But because of certain language, many times I have pointed out. So, Gaudapadacharya could not help but use very complicated, complex words. And especially, probably he knew thoroughly about the Buddhistic philosophy. So, this is the Gaudapada ''Karika''. But the overall idea is crystal clear. What is the idea? ''Brahma Satyam Jagan Mithya. Brahman'' alone is the reality. And this ''Brahman'' is never born. And to think that ''Brahman'' is born as I, as you, as everything else, is called ''Mithya''. And Gaudapada wants to explain how this ''Mithyatva'' is there. We will see about it when we are talking about the summary of this entire ''Upanishad''. But with this, the fourth chapter, ''Alatashanti Prakarana'', consisting of 100 ''Karikas'' is over. The first chapter called ''Agama Prakarana.'' So, that has only 29, etc., total 215 ''Shlokas''. We will come to that soon. And now, having commented upon his ''ParamGurus Karikas'', 215 ''Karikas'', Shankara is offering at the conclusion his own salutations to his ''Guru's Guru'' and through that to his ''Guru'' also. And we have already started it. I salute, I bow to that ''Brahma''n who is the destroyer of all fear of those who take shelter under it. Those who surrender to ''Brahman''. That ''Brahman'', the knowledge of the ''Brahman'' makes the destruction of every type of fear. Because fear always comes from the second and this knowledge gives that I am the only one, there is no second. And this ''Brahman'' is which, though unborn, appears to be associated with birth through its inscrutable and indescribable power of ''Maya'' in the form of knowledge and activity. So, through ''Maya, Srishti'' is there. And in the ''Srishti,'' there are two classifications. One is with life. With life means with consciousness, with awareness, with knowledge. And another is without life. Existence is there, but ''Chit'' and ''Ananda'' are absent. So, this creates multiplicity. Every ''Jeeva'' thinks that there are so many other ''Jeevas'' are there. This is called multiplicity. And why does this illusion, delusion appear? Because of the power of ''Maya''. It is not our fault. It is only ''Brahman'', as it were, is playing. And the only way it can be described is ''Leela. Nitya'' and ''Leela'' in Sri Ramakrishna's terminology. ''Nitya'' means nobody can talk, nobody can think. There is no need for these ''Mandukya'' classes. ''Leela'' means we have to go through all these things. That is what is called ''Leela''. And can we understand this ''Maya''? No. It is inscrutable because it exists, it doesn't exist. At the same time, we can't say it is real or it is unreal. It is real because we are experiencing. It is unreal because it is only temporary. And whatever is temporary is called unreal. Unreal means changing. Unreal means dependency is there. So this is the nature of ''Maya''. What does it do? It makes the impossible possible. What is the impossible? It makes the ''Brahman''. As it were, it is ''Brahman. Atma'' is made to appear as ''Anatma''. Really, ''Atma'' never becomes ''Anatma.'' But this ''Maya's'' power makes it appear to people as if we are all different from ''Brahman''. And ''Brahman'' is born and it grows and it dies. This is called change. That is what happens.

So ''vividha vishaya dharma grahi'', which though ever at rest - which means ''Brahman'', though ever at rest, appears to be moving, ''vividha vishaya grahi.'' And which though non-dual, appears to have become multifarious objects. For whom? For those whose vision is deluded by the perception of endless objects and their attributes. Who is such a person? I, you, everybody else. So, that is the meaning of Shankara's salutation. I prostrate. And there are different types of prostrations. ''Namaskarams'' are there called ''pranams''. One is you stand up and you fold your hands. This is what we usually do. Another is just bend a little and touch the feet of somebody. That is what also we do generally. But in South India, the most important is they fall completely. ''Sashtanga pranam''. So, this is what Shankaracharya is telling, I do ''sashtanga pranam''. Why? He is South Indian. ''Natasmi. Pada patai natasmi''. There is a tradition in South India, if a ''brahmachari'' or a junior ''brahmin'' boy especially meets a senior ''brahmana'' or ''sanyasin'', he has to hold his ears with the opposite hands. That is, the right hand will be holding the left ear and the left hand is holding the right ear. It is much more effective than each hand holding. And then he has to tell, my ''gotra'' is ''Bharadwaja gotra, Vishwamitra gotra''. And then I am saluting you. There is a Sanskrit. This thing is there. ''Abhivadaiye''. And then fall ''sashtanga pranam''. And take care. If anybody does it to you, always carry some chocolates at least. You will have to give something. Otherwise, next time he may not do that. So, I prostrate to the feet of that great teacher. And what type of teacher? The most adored among the adorable. And who is the most adored? A person who has realized the truth he is talking about. And then he is a ''Jeevan Mukta'' who out of sheer compassion for the beings - that is all of us - what type of beings are we? Drowned in the deep ocean of the world. What type of world? Infested with the terrible sharks of incessant births and deaths. Hindus firmly believe, Hindus, Buddhists, Jains, and Sikhs in ''purvajanma'' and ''parajanma''. Many, many births are there. 84 ''lakh janma.'' So, we do not know. It is to say, numberless, countless ''janmas'' are there. That is what Shankara is referring. Infested, there are terrible sharks. What sharks? What type of sharks? Of being born, living for some time, experiencing ''sukha'' and ''dukha'', and health and ill health. And becoming old, called ''shat-urmi''. Six types of waves, one after the other. Not at the same time, but in different ways. And then this is going on and on, one after the other. And then this grace of this ''Guru'' rescues for the benefit of all this nectar. How does the ''Guru'' rescue a disciple? When the disciple completely surrenders himself at the feet of the teacher, he gives him that nectar, ''amruta''. What is the ''amruta''? The celebrated word ''amruta''. So, ''kshera, samudra, mathana,'' all for what? For obtaining the ''amruta''. This story in the ''Bhagavatam'' has both an exoteric meaning and esoteric meaning, an external meaning and an inner meaning, ''bahiyartha, antarartha''. So, what is the ''bahiyartha''? Gods and demons. That is, all the thoughts, good and evil thoughts, they are fighting continuously. Just as in our case, our ''sadhana'' is nothing but a pure fight in this ''Kurukshetra'' or ''Karmakshetra'', through this body and mind, of this incessant fight between the good and evil, ''daiva'' and ''asura''. There is nothing else but that one.

But if we pray to God, surrender ourselves, God's grace will come to our side, and we will be able to overcome. So, if we can churn this life, which is compared to an ocean, but that ocean is not a ''visha samudra'', it is only a temporary phenomenon. ''Visha'' is temporary, ''amruta'' is permanent, but that ''amruta'' is hidden. So, just as butter, even though it is all over the milk, it has to be churned out, so also this ''amrutatva'', potential divinity, must be manifest. And that is the inner meaning. In the external meaning, ''Dhanvantari'' is a ''Guru'' actually. He comes and gives temporary happiness if we really control our mind. Churning means controlling the mind. So, so many things, good things, bad things can happen. But in the end, the ''Guru'' comes and he makes a person ''dharmic'' and the person becomes happy. But the nature of happiness is after some time, it will goad us, drive us, poke us to move forward higher and higher until we reach the highest and find everything worthless. And then our attention is turned to still higher. That which we are searching outside now becomes an inner search. And that is the ''Avaruta Chakshuho Amrutatvam Icchan''. And that is what is beautifully described in the ''Upanishad, Vaana Prasthashyama''. Then through intensifying ''sadhana'', we enter into that fourth stage where we are capable of surrendering ourselves totally at the feet of the Divine Lord, and then out of His mercy, I will take you out of this as ''Bhagavan Krishna'' categorically states in the very ''Charama Shloka'' of the ''Bhagavad Gita''. That is the inner meaning that we have to realize our true nature. Our true nature is ''Brahman.'' And so I prostrate completely at the feet of my teacher who out of His infinite grace bestows upon me a nature of self-knowledge or ''Brahma Jnana.'' And I know that I have been having what we call a nightmarish dream. I am not what I am. So I thought I was somebody else. I thought I was not at my home but somewhere else. I thought I lost all my people and I was with strangers. I was roaming about in a strange country with strange clothes and a strange type of behaviour. But that is only a nightmarish dream. But the ''Guru'' awakens And what else? How else can I express my gratitude to that ever-gracious ''Guru'' who is none other than ''Paramatma''. And in the end who is none other than my own true Self. I prostrate completely at the lotus feet of my ''Guru'' who rescued me. This is the second salutation by Shankara. The third one was यत् पाधो अशेतानाम् शुति शमा विनया प्राप्ति अग्राह्यम् अमोगा तत् पाधो पावनियो भवभय विनुदव् तर्वभावैहि नमस्य। More or less same meaning in different words. I make obeisance, I salute with my whole being. That is the meaning of what is called शाष्टांग प्रदामा means through the body, through my speech, through my mind. These are the three parts of my whole being. To those holy feet. And what type of holy feet? The dispeller of the fear of this chain of births and deaths. That means he who is capable of granting me ''Mukti''. And who is that person? Of my great teacher, who through the light of his illumined reason, is compassionate towards the disciple. He will come down to the level of the disciple. And he will try to make him understand the highest truth in the way the disciple can really understand. That is called illumined reason means it is not ''Tarkika's'' reason. Even a person like Sam Harris, who does not believe in God, etc. And we can jolly well live without God.

But they use a tremendous amount of logical power to convince others. There is a famous person called Sam Harris. And if you search for him on the internet, you will find him very easily. So, not like that. Illumined reason means illumination comes from the teachings of the ''Upanishads''. But to make those teachings illumined and make us understand, he uses reason which we can comprehend. So the teacher, by using this illumined reason, had shed light upon my ''buddhi'', my understanding, my intellect. And thereby what happens? Because it is illumined, it destroyed the darkness of delusion, which had been enveloping my mind until now. And who destroyed? The ''Guru'' who destroyed forever my notions of appearance and disappearance. Appearance means ''janma'', birth. Disappearance means ''mrityu.'' In this terrible ocean of innumerable births and deaths. And His grace is not only upon me, but upon all who make all others also that can take shelter at His feet, yet they also attain to the same unfailing knowledge of scriptures and obtain peace and the state of perfect non-differentiation or ''advaita''. So I salute that ''Guru''. What is the purport of these three? That without the grace of God, it is impossible to know who I am and to become completely free. ''Mukti'' is not possible. Liberation is not possible without the grace of God. But how does the grace of God come? It comes in the form of my own ''Guru.'' A ''Guru'' is nothing but the grace of God assuming a human form. Because I am human, I can only contact or establish a relationship with somebody who is like me. There are, of course, other types of relationships. We can establish a relationship with a piece of stone, with a dog, with a bird. These are called pets. But that is not going to help us. We have to establish a lasting, eternal relationship with God through the form of a ''Guru''. So ''Guru'' and then the image of God, ''Ishta Devata'', there is no difference at all. That is why the ''Guru'' is necessary. ''Guru'' means the correct knowledge, right knowledge. So knowledge can be, three types of knowledge will be there. So one type of knowledge is doubtful knowledge. Another type of knowledge, partial knowledge. Another type of knowledge, completely opposite type of knowledge is there. So all these things will be destroyed. Right knowledge will be obtained. ''Guru'' means the knowledge of the scriptures present to me in the form of a living personality, which alone can help us. So my salutations to that great ''Guru''. These are the three verses. Gaudapada himself salutes that ''Brahman'' in the hundredth ''Shloka''. Then Shankaracharya also comments upon that. Then adds his own three ''Shlokas'' to show his eternal gratitude to his ''Guru'' because of whose grace he himself had obtained. And by proxy what we mean is we also through our ''Gurus'', only we can obtain. This is the meaning of what ''Charama Shloka'' is called in the ''Bhagavad Gita''. That is, without ''Sharanagati'' there is no other way. But if some people have some kind of objection to using this word ''Sharanagati'', for them the understanding is that I destroy my individuality, my wrong opinion, and I accept the right understanding and make it my own. That is the meaning of ''Sharanagati''.

So with this, the ''Upanishad'' is over, and the Gaudapada ''Karikas'' divided into four chapters is over. But we will come to the ''Shanti Mantra'' later on. Now, I want to revise and delve into the very essence because we have had nearly, I think, 153 or something like that classes. We started practically two or three years back. Now I will go back because it is very good to revise. So, there are many ''Upanishads'', and there is an ''Upanishad'' called ''Muktika Upanishad''. It only catalogs about 108 ''Upanishads''. But more than 200 ''Upanishads'' are available, and many of them may not be authentic because there is also an ''Allah Upanishad'' and also one more added several years back. It is called Ramakrishna ''Upanishad'' by none other than a great Indian. So, ''Upanishads'' can be created. Are these false? I don't know about ''Allah Upanishad''. I have never read it. But essentially, they are also telling the teachings of Islam also are nothing but ''Upanishad.'' In a way, it is also true. But what is important for us is that the teachings of Sri Rama, Sri Krishna or Chaitanya Mahaprabhu or Sri Ramakrishna, every ''avatar.'' Their words are nothing but pure ''Upanishads''. So, there are many ''Upanishads.'' Of these, there are 10. They are called ''Mukhya Upanishads'', and they are called ''Mukhya'' not because the ''Upanishads'' classify them as important but because the great Shankaracharya has written commentary upon them, and some people, of course, add also S''hweta Shwetra Upanishad'', which is the 11th one. There is slight doubt. It doesn't make any difference. Somebody must have written just like Shankaracharya in the name of Shankaracharya. But that is also a beautiful commentary. All that we need to understand is these commentaries are very good. So, these 10 ''Mukhya Upanishads'' means those which have been commented by Shankaracharya: ''Isha, Kena, Katha, Prashna, Mundaka, Mandukya, Taitriya, Aitriya, Chandogya,'' and ''Brihadaranyaka.'' These are the 10, and if we add ''Shweta Shwetra'', which we have done, that becomes the 11th. The ''Mandukya Upanishad'' belongs to the ''Atharvana Veda''. As we know, ''Vedas'' are divided into 4 by ''Veda'' Vyasa himself. Vyasa means editor, the classifier. So, the ''Rig Veda, Yajur Veda, Sama Veda'', those were the ''Vedas'' earlier at the beginning. Then a great ''Rishi'' had come along, and his teachings were followed by a very large number of people, and he was called ''Atharvana Rishi.'' So, we were forced to accept his teachings also as the 4th ''Veda'', and with that, a line is drawn up so that afterwards it is not called ''Veda'', it is what you call teachings based upon the Veda. So, this ''Mandukya Upanishad'' belongs to the ''Atharvana Veda'', and see how beautiful. Therefore, ''Atharvana'' must have been a great person and it is associated with a ''Rishi'' called ''Manduka. Manduka'' means a frog. So, the word ''Manduka'' has the meaning of frog, and some people call this ''Upanishad'' ''Frog'' ''Upanishad'' because the teaching in this ''Upanishad'' makes a very big leap like a frog, and Sri Ramakrishna also in his experiences of how ''Kundalini'' reaches the ''Sahasrara'' from ''Muladhara'' to ''Sahasrara'' refers to this frog just like a frog jumps. So, I have experienced that also, and this ''Mandukya Upanishad'' is a small ''Upanishad''. In fact, one of the smallest of the major ''Upanishads'' consisting of how many ''mantras''? Only 12. For this ''Upanishad,'' Gaudapadacharya has written an analysis called ''Karika''. So as I said, ''Karika'' is not a commentary but this is an analysis, and sometimes he makes it even tougher than the ''Upanishad'' itself. Gaudapada is the ''Guru'' of Shankaracharya's ''Guru''. Who was the ''Guru'' of Shankaracharya? Govinda Bhagwatpada, and Shankaracharya met this Govinda Bhagwatpada on the banks of the Narmada, and the ''Guru'' of Govinda Bhagwatpada was called Gaudapada. So at least there must have been 50-60 years difference between Shankara and Gaudapada earlier to Shankara.

So usually Shankaracharya's time is accepted, though there is a very great controversy, and it doesn't matter for us, but the 8th century means a century that has gone earlier. That means 700 something. So this Gaudapada's work is called ''Karikas, Mandukya Karikas'', and there are 215 ''Karikas. Karikas'' are there. ''Karika'' or we can call it verse also. So Shankara writes a commentary not only on the 12 ''mantras'' of the ''Upanishad'' but also on the 215 ''Karikas'' of his Grand ''Guru'' ''Parama Guru'' Gaudapadacharya. So these ''Mandukya Upanishad'' of 12 ''mantras'' plus 215 ''Karikas'' are divided into 4 chapters. The first chapter is called ''Agama Prakarana''. What is the meaning of ''Agama Prakarana? Agama'' means ''Shruti, Vedas, Upanishads''. So because it contains the ''Agama Prakarana,'' first chapter, it contains all the 12 ''mantras'' of the ''Upanishads'' plus 29 ''Karikas'' of Gaudapada trying to explain, and then Gaudapada divides these 12 ''mantras'' and then he tries to explain. I will come to that very soon. So the second chapter is called ''Vaithathya Prakarana''. Let me go back to the first. The first chapter is called ''Agama Prakarana'' because ''Agama'' means ''Shruti. Shruti'' means ''Upanishad''. So because there are 12 ''mantras'' are there and so that is called ''Agama''. That is why ''Upanishad'' plus a little bit of analysis, that is why it is called ''Agama Prakarana''. The second ''Prakarana'' is called ''Vaithathya''. So again, these chapters are dependent upon the central ideas derived from these 12 ''mantras''. So the ''Mandukya Upanishad'' is primarily consisting of two topics. One is called ''Omkara Vichara.'' Another is called ''Atma Vichara''. So from first and second, first it says about ''Omkara,'' second it says about ''Atma'' and incidentally one of the ''Mahavakyas'' comes in the second ''mantra''. From ''mantra'' 7 onwards is until 12th practically, it is the analysis of what is the real nature of, this is not ''Jagra''t, this is not ''Swapna,'' this is not ''Sushupti,'' this is not in-between states then what is it? ''Shantam, Shivam, Advaitam'' and that is what he wants to find out. So then what are we seeing? We don't see ''Brahman'', we see ''Brahma. Brahma'' means don't take it in the extreme sense of delusion. We use that word but here ''Brahma Gnana'' means ''Brahma Gnana'' not ''Brahmam Gnanam''. Please do not get confused. ''Brahma Brahma. Brahma'' means non-''Brahman'' knowledge ''Anatma Gnana''. So the whole experience that we have, ''Srishti Stithi Laya'' or this is what happens, this is called ''Jagrat, Swapna, Sushupti'' is equivalent to ''Srishti Stithi Laya'' and these are the three experience states only of experience life after life. From the beginning to the end and once we get out of it and that state is called ''Turiya'' so the whole experience is divided into these three states and whatever knowledge we think we are getting because we are acting and reacting because of that this ''Brahma Gnana'' which is totally dependent upon ''Turiya Gnana'' only so that is called ''Mithya'' that is why the ''Jagat'' is called ''Mithya''. So that is called ''Brahma Gnana''. At this state we the students are not having ''Brahmam Gnanam'' but ''Brahma Gnana'' but anything that is mistaken must be based upon something real to mistake if you mistake and see something as a snake even for that snake to be mistaken there must be a real rope. This is a point Swami Vivekananda makes very nicely. So even though we don't have it is not that we don't have ''Brahma Gnana''. We have partial ''Brahmam Gnanam'' in the form of existence, knowledge and some type of happiness and unhappiness but at the same time we have to understand it very clearly that this kind of partial knowledge creates a lot of problems. I am born, that is not a problem but I am growing up, that is a big problem.

In fact, growing up is one of the biggest problems, you know why? Because a young man joins a company and he goes on getting promotions. Let us assume that he keeps getting promoted and he reaches the end, then he becomes old and has to look back. What did he forget? Eventually, he is respectfully made redundant, and that kind of redundancy is not acceptable by any person. That is called ''Jar Jar Avastham, Vriddha Avastham''. So growth is okay, but certain types of growth are not okay. For example, if somebody is growing cancer, that is not okay. The body can have it, the mind can have it, ideas can have it, fanaticism can also grow. All growths are not welcome. A time will come when we may experience some kind of happiness but always accompanied by unhappiness. We realize that this is not welcome. At that stage, ''Brahma Gnanam'', in fact, like a mother leads every ''Jeeva'' to ''Brahma Gnanam''. For many people who do not study ''Advaita, Brahma'' is like a demon. No, no, it is what Sri Ramakrishna calls ''Avidya''. So ''Maya'' is called ''Vidya Maya''. Many times I am trying to inject into our brains ''Avidya Maya'' is not opposed to ''Vidya Maya''. It is like nursery school; it is the foundation, ''Akshara Abhyasa''. If a person cannot master and remember the alphabet, the entire encyclopedia knowledge is dependent only upon the knowledge of the alphabet. But our ''buddhi'', grasping power also has to be. A person can turn to ''Vidya Maya'' only by going through ''Avidya Maya'', and concretely illustrated this. ''Avidya Maya'' goes through two stages which will take us as if through difficult situations, which is called ''Brahmachari Ashrama'' and ''Grihastha Ashrama''. But the same ''Avidya Maya'' again turns our mind. By getting blow after blow, we wake up and we turn towards our own self. That is called ''Vanaprastha Ashrama'', which gradually takes us to the ''Sanyasa Ashrama'', and this is the only way. So what is the point? The point is this ''Brahma Jnanam'' is not worthless, not an enemy as many people try to misunderstand. It is the only foundation; it is God's grace, comes in the form of ''Avidya Maya''. Don't go on becoming clever and say, why can't God simply push us into ''Vidya Maya'' without ''Avidya Maya''? But anyway, I have not been present when he created the universe. So this is the invariable process; a baby cannot be pulled to become a mature young man. He has to go through kindergarten, elementary school, middle school, high school, and then permanent university, college, etc. This is a natural growth, so this is the whole world is temporary, that knowledge comes only when we go through this, and that is what Gaudapadacharya wants to analyse in the second chapter called ''Vaitatya. Tatya'' means as it is, and opposite to it is called ''Vaitatya,'' that is false. What is it? Whatever we are experiencing as permanent, this body is permanent, mind is permanent, parents are permanent, children are permanent. No, nothing in this world is permanent. But in that process, we are pointed out, there is somebody who is permanent because even the idea of impermanency can be understood only if there is an idea of permanency. That is the beauty of it. So there is somebody who is permanent, who never undergoes any change, and that person usually gets mixed up with the impermanent and the body and the mind. The whole world is nothing but this identification with body-mind and whatever is experienced through this body-mind. So if we can discriminate and separate the subject from the object, then the first thing is to develop detachment towards the object because we understand this is called ''Mithya''.

''Mithya'' has two characteristics: first, it is continuously changing, and second, it is totally dependent upon someone called the subject. Whatever is changing, whatever is cognized depends for its very cognition on somebody else, that is called ''Mithya.'' But in the end, you know what happens? So the subject says, "I am separate from the object," that is also part of the spiritual progress. But when we obtain the highest progress, which is "I am ''Brahman''," then what we find is that this so-called world is also none other than ''Brahman''. Then it becomes, instead of a fearful object, a ''Leela'', a thoroughly enjoyable way of life, ''Leela'', and that understanding we must have. And that understanding comes to us through the teachings of Sri Ramakrishna, Holy Mother, and Swami Vivekananda. This is the contribution of Sri Ramakrishna, Krishna, Rama, etc.

The second chapter is called ''Vaithathya'', meaning unreal chapter, containing 38 ''Karikas'' or ''Shlokas''. It is the analysis of Gaudapada and it indicates clearly the ''Mithya'' nature. How does he do it? Gaudapada does it in the form of comparison and analysis. When we are in the waking state, we think that is real. When we are in the dream state, that becomes real. Waking and dreamless deep sleep become unreal. Then both become unreal. Then we enter into deep sleep. This compare and contrast system is very prominent in this second chapter. The waking state is as real as the dream state, which is to say it is not real, just like dream appearance only, not reality. And that is the essence of the second chapter.

The third chapter is called ''Advaita Prakaranam'', indicating the reality. Having denied it is not waking, it is not dream, it is not in between, etc., ultimately it comes ''Shantam Shivam Advaitam''. That ''Advaita'' is the highest, and that is why the whole third chapter is to establish there is no multiplicity, there is only one unity, and that is called ''Advaitam'', that is called ''Brahman''. Gaudapada conveys this through 48 ''Karikas'' dealing with the non-dual nature of ''Atma''.

The fourth chapter, in a way, is called ''Alatha Shanti Prakaranam,'' the complete extinguishing of the ''Alatha. Alatha'' means a firebrand. It contains 100 ''Karikas'', and in a way, it is also the essence of the earlier three chapters. There are a lot of objections that can be raised by other schools of philosophy, other philosophers: ''Dvaita, Visishtadvaita, Nyaya, Vaiseshika, Sankhya, Yoga'', and Buddhist schools. They have been refuted, and we try our best to understand it. So what is the essence? ''Brahma Satyam, Jaganmithya, Jivo Brahma Jivanaparaha.''

There are a few more points which we will talk about in our next...

May Sri Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti Ramakrishna
[[Category:Mandukya Karika]]

Mandukya Karika Lecture 152 on 01-May-2024

2024-05-07T17:25:42Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
We have come to the end of the ''Mandukya Upanishad, Mandukya Karikas,'' the fourth chapter. In our last class, we have been discussing the very last ''Karika'' or ''Shloka''. And this last ''Shloka'' is the ultimate meaning of the entire—not only ''Mandukya Upanishad'', but all the ''Upanishads''; not only all the ''Upanishads'', but ''Smriti, Shruti, Purana, Tantra'', Christianity, Islam, or Buddhism. What is it? In dualist language, a devotee. That means all of us. We are going to God, attainment of God. If we think He is personal, that is absolutely fine. Our opinion, idea about God doesn't really matter. What matters is the grace of God. If any person lives the type of life that is indicated in every scripture, I am just giving you only one sample. Moses, long before Jesus Christ. That old type of Judaism, an eye for an eye, a tooth for a tooth, a life for a life. That means true justice can be done only in this way. But Jesus Christ came and reinterpreted the same thing. Not an eye for an eye, a life for a life. But if somebody slaps you, how many times? Not 7 times, but 70 times. You don't go on counting. Like Krishna was counting 100 times. I will forgive this Shishupala and after that I will cut off his head. Not like that. Because anybody who does harm is doing harm to himself. Similarly, anybody who is doing good is really not doing good to anybody else excepting to himself. This is the most marvellous ''Vedanta'', the essence of ''Vedanta. Sarvam Kalvidam Brahma''. That is being summarized in this 100th ''Karika''. We will just read because even the very utterance or chanting of some of these ''Shlokas'' is very uplifting.

durdarśamatigambhīramajaṃ sāmyaṃ viśāradam |

buddhvā padamanānātvaṃ namaskurmo yathābalam || 100 ||

Even Gaudapada was constrained, forced. That to say, the truth about ''Brahman'' can never be expounded. That was what Sri Ramakrishna was trying to drill into our brains. We should never limit him. That is to say, whatever we think, it doesn't really matter. If we suppose somebody thinks God is very cruel. There are some tribes and it is based upon this belief what is called ''Narabali''. That is offering a human life itself. Sometimes I myself am inclined to think what is so great about human life. If you want to take a mosquito's life, for a mosquito, mosquito's life is the most precious. It doesn't care what we call even a particle of dust for even the life of Sri Ramakrishna. So far as it is concerned, its own life is the most precious thing in this whole world. For each one of us, the same truth holds good. If I am dying, then the whole world is dying. When I enter into a deep sleep state, the whole world enters into the deep sleep state. What is the point? The point is, it is not what we conceive of God or ''Brahman'' or whatever it is, whether ''Sakara, Nirakara, Saguna, Nirguna''. These are all thoughts about God in mind, not God. That is why all the devotees of Sri Ramakrishna, whenever they are singing vespers, the very second line, because even the thought he is ''Nirguna'' is only a thought. Can the mind ever conceive what is called ''Nirguna''? That is an impossibility. ''Nirguna'' can never be thought about. If you think whatever you think, whatever I think, it is only endowed with ''Guna''. ''Guna'' means attributes or qualities. It's not just about equality, but encompasses various concepts such as good, evil, pleasant, unpleasant, with form, without form. All these are what we call ''Dwandwa''. The word ''Dwandwa'' itself holds deep meaning here.

But if we want to understand how we can perceive ''Brahman'', it's a challenge. We cannot see ''Brahman''. We can't see, hear, taste, smell, touch, or even conceive of it. It's impossible. Then how can we know it? There's only one way: to become one with it. Like a river merging into the ocean, then it becomes the ocean. Who says it becomes the ocean? We do. The river doesn't say, "I was a river before. Now I merged in the ocean and became the ocean." It doesn't think that way. If it could speak, it would say, "What river? I don't know what that is. I am the ocean. I was the ocean. I will be the ocean. There's no question of becoming anything else."

The infinite cannot think, "I have become finite." That's why whatever we conceive is only for what purpose? What's the real point? The real point is that the limited mind, any limited instrument, can never measure that which is infinite, immeasurable, inconceivable, etc. But we should never lose sight of the fact that there is such a thing.

Because whenever we think of God, unconsciously, not consciously, we go to Tirupati and have the ''darshan'' of Lord Venkateshwara, Narayana. And then we think, "I have come to Tirupati. Why did I come? Because I wanted to have ''darshan'' of Lord Narayana in the form of Venkateshwara." Is Venkateshwara only here? In my village, there's a Venkateshwara temple. In my house, there's a small ''puja'' room where Venkateshwara is worshipped. And wherever I go, even if it's America, Australia, there are devotees who have Venkateshwara in their temples or even in their own private houses. We never feel that the Tirupati Venkateshwara is separate from the Venkateshwara in our ''puja'' room or anywhere else. The same Venkateshwara is everywhere. That means He is infinite.

And then do you imagine this Lord Venkateshwara? Since childhood, I have been seeing him. I have become old. Does Venkateshwara also become old like me? No. We all have that concept that God is everywhere, which means God is infinite, God is changeless, God is eternal, and that gives us hope. Why? How are we able to conceive it? Because indirectly we are only thinking about ourselves.

Because this is what Swami Vivekananda meant. For a mosquito, God is a huge mosquito. How can it think it is a mosquito? Because since my awareness is in the form of a mosquito and God, who is infinite awareness, must also be in the form of a mosquito. That is what is called an indirect way of conceiving what is called infinity, eternity. We cannot really conceive of it. But we can say something like that really exists. And that is expressed in this 100th verse. But, as I said, this is the essence of every scripture. Not only that, this is what all of us want to become. That is why I mentioned earlier that every living creature has three prayers, vocalized or not, properly conceived or improperly conceived: Let me not die. Let me be endowed with the light of knowledge. And let me always be happy. "''Sat''." In other words, let me be ''Sat.'' Let me be ''Chit''. And let me be ''Ananda''. Because each soul is potentially divine.

So "''durdarsham''" means impossible to conceive. "''Atigambhiram''." What does "''gambhiram''" mean? It is difficult to measure the depths. It is so profound. Why is it profound? We have come across "''Anuraniyan Mahato Mahiyan''." It is smaller than the smallest and bigger than the biggest. So how can something have these opposite qualities? Many ''Upanishads'' also talking. It moves and at the same time it doesn't move. And it is near, it is very far. It is inside, it is outside at the same time. And Shankaracharya gives a marvellous interpretation for people like us. What does it mean? In our normal, finite condition of the mind, something is either moving or it is not moving. At the same time, it is not possible for both things to happen. Even though modern science is puzzled. So Schrodinger's cat is supposed to be an example. There is a cat. It entered into a cage. Now the question is, is it dead or is it alive? Why this question? For ordinary people like us, either something is alive or it is dead. But this particular experience, provable by mathematical science, is that at the same time, the cat is both alive and dead. Of course, as I said, these absolutes, abstract ideas, it is impossible for people like us even to conceive. But there are people who can do that. So this is what is called even abstract mathematics. So science, when it goes beyond a line, it must become abstract. In fact, we cannot think of, if we go deep into it, there are some abstract principles. They are the foundation of the science itself. Science cannot explain why it is so, but it takes for granted. For example, 2 plus 2 is 4. It cannot be 3. It cannot be 5. 3 times 3 must be 9 only. It cannot be 8 or 10. These are called, take for granted, they are truths. So why are they like that? That nobody answers. It is God's will. It is like that. We have to accept it and they will never change. So even the understanding of this so-called changeful thing is only based upon this firm platform of what is unchangeable, inconceivable, the abstract concept. So what to speak of? God Himself. So, "''Ati Gambhiram''." So what does Shankara say? How does he interpret this verse, this ''mantra'' from the ''Isavasya Upanishad''?

And the ''Upanishads'' are full of such ''mantras''. The interpretation of Shankaracharya is that for a person who is a realized soul, ''Brahman'' is both moving and non-moving. That is to say, how can ''Brahman'' be both? The interpretation is when I am in the state of duality, it is either moving or non-moving. But when I am in the state of realization, what ignorant people call moving or non-moving are both dualistic concepts only. So for an ignorant person, it is a puzzle. For a knowing person, it is as plain as a simple fact of life, about which we never question at all. That is what is called "''Ati Gambhiram''." This doesn't mean just an intellectual understanding. "''Gambhiram''" means there are many people like Einstein, Beethoven, or some great painters, etc. No, that is not the meaning of deeply intellectual. ''Ati Gambhiram'' means even the concept is very limited from the viewpoint of reality. But how can we know? We will never know. Then we can never know about it. Yes, you can know, and you cannot know at the same time. What do you mean by you cannot know? With this limited mind consisting of time, space, and causation, I can never know. But when I become one with it, then I know what I am. So we should never say "I know ''Brahman''." The plain translation should be "I know myself." Because as if I know such and such a person, I know ''Brahman. Brahman'' is somebody else. I am the knower. ''Brahman'' is the known object. All these distinctions must be transcended. Reality must be transcended. "I am." And even that expression is only from our viewpoint, not the truth. ''Brahman'' does not sit there thinking "I am ''Brahman'', I am ''Brahman''." If you can imagine ''Brahman'' sitting and thinking "I am ''Brahman''," it's getting deluded. ''Brahman's Brahmatva'' is "I am ''Brahman''." "''Ati Gambhiram''," but only a purified mind. What is a purified mind? A non-existent mind. That which doesn't stand as a prism, as an instrument. That is called "''Ati Gambhiram." "Ajam.''" Unborn. We have the concept of this is born, that is not born. That is the humanness. "''Ajam''" means unborn. "''Samyam''." That means it is the same everywhere. "''Visharatam''." And it is the purest of the pure. We have seen this word "''Visharatam''" that has come earlier in the ''Karikas'' also. "''Budhva Padam''." "''Budhva''" means knowing. But here it means having become one. "''Padam''" with that state. That means having become ''Brahman. "A Nanatvam.''" Then only this multiplicity will be completely destroyed. There is no multiplicity at all. And this is the very essence. And then what can I say? "''Namaskurma Yathabalam''." With all my body, speech, and mind, I can only salute that ''Brahman''. There is no other way. So having realized that knowledge, the knowledge of the supreme reality, which is extremely difficult to grasp, profound, worthless, always the same, all light and free from multiplicity. So here plurality is used. Instead of saying I salute, here we salute it as best as we can. Because this is all we can do. Expression. With this, Gaudapadacharya has completed. So he starts with a ''Mangala Charana''. And here also he completed with a ''Mangala Charana.''

At the beginning of this 4th chapter, especially from the 2nd ''Karika'', Gaudapada describes certain qualities. He says, "''Sarva Sattva Sukhaha''," which means it gives happiness, the only source of happiness for everything in this world. "''Hithaha''," that which conduces to the well-being of everybody. "''Avivadaha''," and about which there can be no quarrel at all. "''Aviruddhaha,''" it is not opposite to anything because there is no second one. "''Deshithaha''," this marvellous teaching. That is how Gaudapada starts this 4th chapter called ''Alatha Shanti Prakaranam'', which is the biggest. About 100 ''Shloka''s are there which actually squeeze the essence. But according to me, already 3 chapters are over. So what is described in the 3 chapters? He should have squeezed the essence. It should have been even much less. But he goes on into how to refute the other schools of philosophy, etc. So that is what is happening. But at the same time, these are the beginnings. I am going to talk about what is ''Asparsha Yoga,'' which is beneficial to everybody and which conduces to the well-being of everybody and about which there can be no opposition or no quarrel or no argument. That means everybody agrees. "''Aviruddhaha''," that is, it is unopposed by anybody. There can be no divisions either philosophically or religiously or spiritually. And such is the teaching called "''Deshithaha.''" That is why a person who teaches is called "''Deshika''." And what he teaches is called "''Deshithaha.''" So "''Upadesha''," we call it. That is, showing the right direction. And he ends it with these 6: ''"Durdarsham," "Adigambhiram," "Ajam," "Samyam," "Visharatam," "Ananatma''." So this is how one can only talk in words only so much. It is not possible to go beyond that. So with this, the 100th is also over.

What is the meaning of "''Namaskurma Yatha Balam''?" According to me, this is a most marvellous thing because earlier in many other classes, I have raised the point: What is the meaning of this "''Namaskara?" "Kara''" means the action. "''Namaha" Kara'' is called ''Namaha.'' That ''Visarga "Aha''" it becomes "''Am Aha''" we call it. ''Visarga'' becomes "''S." "Namaskaraha," Kara'' means the action. What is this "''Namaha?''" In previous days when ''Yajnasa Yagas'' were being performed, they offer clarified butter into the blazing fire and then they have they keep an empty vessel, a smaller one, and from the bigger vessel which is full of ghee they take it after offering to whichever God. So "''Agnaya Swaha," "Indraya Swaha," "Agnaya Swaha," "Somaya Swaha," "Sri Ramakrishna Swaha,"'' etc. and a few drops will be there in that ladle and that should not be dipped. Somehow they have that part of that ritual. So whatever few drops are remaining in that after pouring into the fire because he can't go on keeping there those one or two remaining drops in the ladle have to be kept in that empty vessel and the people who perform them, they are not the people who organize. The people who organize are rich people. They may be kings, they may be rich merchants, but capable of employing all these people. The people who actually perform them, they are called ''Ritwiks''. That is what we call in modern language a priest. And the priests are being paid.

So whenever these offerings are made, it's like saying, "I am offering this oblation to this particular God, but oh God, addressing ''Agnaya'', you go and tell ''Indraya Swaha''. This is an offering to Indra, but if Indra is pleased and wants to give, oh, the person who offers to you this, I am happy with that person, I grant some desires." But no, I am not the person who is offering. I am only the representative of the real person who organized it, the entire ''Agnaya Yaga''. So the result should go to him, because I receive my own result in the form of what is called ''Dakshina.'' So that is the agreement, like a servant who harvests the land. And all the harvest that belongs to the owner of the land, not to the servants. But of course, he will distribute something to the servants, also share some of it to the servants. And he always does it with us. So then, after offering this ghee into the fire, those few empty drops are to be put in an empty vessel. And then, at the time, "''Na Mama''." The result should not belong to me. I should not think I am giving the offering. I should think the offering is actually being given by ''Yajamana'' to you, your boons, whatever you give must belong to him. That word "''Na Mama''," if you utter fast, "''Nama Nama Nama Namaha."'' And in the course of time, it became "''Namaha,"'' salutation. Salutation also means there is also something when two ''sadhus'' meet in some place. Then, you know what they do? "''Narayanaya Om Namo Narayanaya.''" Salutations to ''Narayana.'' So that means what? That I am saying ''Narayana'' himself. So who is doing ''Namaskara'' to whom? Am I doing ''Namaskara'' to Narayana? No, Narayana is doing ''Namaskara'' to Narayana. How do we know? Because the other ''sadhu'' also, he also replies, "''Om Namo Narayanaya''." So this ''sadhu'' sees Narayana in the other person. And the same thing happens with the other person also. So let us both see God himself. And it is true because I am able to see Narayana in this person or in either person only because of the grace of Narayana. That is why in the Bhagavad Gita, in the eleventh chapter, Arjuna says, "I want to see." So Krishna says, "You cannot see me with your human eyes. It is impossible. So I will give you my eyes. ''Divyam'' means what? My eyes I will give you because how I perceive myself, that I will grant you. And with those eyes, when you see, you know that it is me." That means what? You do not exist. Only I exist. That is the meaning of it. So here also, ''Namaskurma'', that is, whatever way is possible, through either words, through deeds, through bowing down, but above all, with this knowledge that we are bowing down to whom? To ''Brahman'', actually. When we realize, we are also ''Brahman''. Who is bowing down to whom? This is beautifully expressed in many of the texts. "I am ''Brahman'' and therefore I salute myself." Because even if somebody says, "I am saluting you," very interesting. Supposing a disciple salutes the ''acharya'', and imagine that ''acharya'' is a realized soul. Do you think that realized ''acharya'' will ever even allow the thought to enter into his mind? "Here is my disciple. I am his ''Guru'' and he is bowing down to me. I accept his ''namaskara''. I am superior. He is inferior. I am the teacher. He is the student." Impossible.

Sri Ramakrishna echoes this beautiful sentiment through a small incident. Shukadeva was sent by his father to Janaka, and Shukadeva approaches and requests Janaka Maharaja, "You teach me about ''Brahman''." Immediately, Janaka Maharaja says, "You give me ''Dakshana'' right in the beginning." Nowadays, it is opposite, you know? First, you enjoy and pay later on. But in those days, neither God nor any wise ''acharya'' would accept that philosophy. "First you pay, then we will see whether we want to give you something or not." So give me fees, ''Dakshana''. And Shukadeva was wise enough to question him, "You have not even given me the teaching, and you are demanding Guru ''Dakshana''?" And then Janaka said, "So once I tell you, you are me and I am you, then you will not recognize me as a ''Guru''. And who is going to give to whom? Therefore, I am demanding right at the beginning itself." So who is going to salute whom? ''Brahman'' doesn't certainly salute ''Brahman''. It is only ignorant human beings like us who think in this particular manner. So that is the most important thing. Why is it so profound? Because we have seen in this very 4th chapter, see how many different ways are there: "''asti," "nasti." "Asti"'' is the first school. Of course, there are so many schools of philosophy, but Gaudapada, or ''Advaita Vedanta'', classifies all of them into four categories. What are they? "''Asti," Brahman'' is. Then "''nasti," Brahman'' is not. Second view. What is the third school? "''Asti," "nasti''," it is and it is not also. We have discussed already; don't expect me to go through it again. Then what is the fourth one? "''Nasti," "nasti.''" It doesn't exist at all and doubly doesn't exist. So we have so many ways are there, but then how does Gaudapada counter all these things with one simple thing? And this is so beautifully put forward by Ramana Maharshi. Somebody questioned him, "So I have doubts." Then he explained, "Say you are a doubter." So the doubter can doubt everything, but he cannot doubt about himself because to doubt also, you must exist. That is the final teaching of Gaudapada: there can nobody can destroy your "''asti''," your existence. And that is what we are talking. Everybody knows I exist, and most of us are not aware of what is my true nature, what is the true nature of existence. So with this salutation, the 100th is completely over. Now Gaudapada concluded with this 100th verse, but Shankaracharya, who had written commentary because Gaudapadacharya is incomprehensible. There are so many sometimes a little bit understandable and sometimes not so understandable. Shankaracharya has a facility, superb linguist. He can write so beautifully, simply profoundity and simplicity. Swami Vivekananda perhaps even surpasses Shankaracharya in that respect: the highest truths in the simplest of English language to understand. The meanings, word meanings of Swami Vivekananda's language is very easy, but every time you read, a deeper meaning comes to the mind, and that we can understand only at the end of God realization.

So, similarly, Shankaracharya, having concluded his commentary upon the ''Karikas'' of Gaudapada, which are the explanations of the 12 ''mantras'' of the ''Mandukya Upanishad,'' then he adds three beautiful ''Shlokas'' of his own, saluting what is called Gaudapadacharya, his own ''Guru''. Here they go:

अजमपि जनियोगं प्रापदैश्चर्ययोगा-

दगति च गतिमतां प्रापदेकं ह्यनेकम् ।

विविधविषयधर्मग्नाहिमुग्धेक्षणानां

प्रणतभयविहन्तृ ब्रह्म यत्तन्नतोऽस्मि ॥ १ ॥

ajamapi janiyogaṃ prāpadaiścaryayogā-

dagati ca gatimatāṃ prāpadekaṃ hyanekam |

vividhaviṣayadharmagnāhimugdhekṣaṇānāṃ

praṇatabhayavihantṛ brahma yattannato'smi || 1 ||

1. I bow to that Brahman, the destroyer of all fear of those who take shelter under It,—which, though unborn, appears to be associated with birth through Its (inscrutable and indescribable) power (of knowledge and activity); which, though ever at rest, appears to be moving; and which, though non-dual, appears to have assumed multifarious forms to those whose vision is deluded by the perception of endless objects and their attributes.

I am not going into a detailed explanation of this, but just I will read out the English translation and wherever necessary, I will try to expand the meaning of it.

"I bow to that ''Brahman'' ultimately everywhere we salute. You are saluting ''Ganesha''; it is nothing but ''Brahman''. You are saluting ''Mariamma;'' that is also ''Brahman'' only, your concept of ''Brahman'', etc. So who is this ''Brahman''? What is his special quality? The destroyer of all fear of those who take shelter under it. Those, in other words, who practice ''Sharanagati'', that idea is reflected here. ''Brahman'' is one, and whoever takes shelter, what does shelter mean? It means 'I belong to you.' Then what does the ''Brahman'' do? So that ''Brahman'' removes all fear. How does ''Brahman'' remove the fear? Simply through this idea that if you are having a fear, there must be something other than you, ''dvitiya'', second, other than you, who is separate from you. And then only that being, that object, can create fear. It could be a mosquito. And don't say, 'I am not frightened of a mosquito.' If anybody says, 'I am a human being, what is a mosquito for me?' So if you have got a mosquito curtain, that shows you are terribly frightened of mosquitoes. How many mosquitoes do you need? Do you need 100 mosquitoes? No. Suppose there are only five mosquitoes. Do you still need a mosquito curtain or not? Yes. Suppose there are two only. Will you need a mosquito curtain? Yes. Suppose there is only one mosquito. What will you do? Even then, we need a mosquito curtain. So, a mosquito curtain, possessing a mosquito curtain, and using a mosquito curtain indicate that you are terribly frightened of a mosquito, even though you don't admit it even to yourself. So this is that ''Brahman'' who removes all fear because even fear comes only from the second. It is such a marvellous thing. Fear comes from a second. Is it your father? Fear comes. Is it your mother? Fear comes. Is it your husband or wife? Fear comes. Anything that is even living, non-living, anything can create fear itself. But the idea is you take ''Sharanagati'', that means what? You become one with it. So it is unborn, ''Ajam'', but appears to be born, associated with birth through its inscrutable and indescribable power of ''Maya''.

''Maya'' manifests through knowledge and activity. Though ''Brahman'', ever at rest, appears to be moving, even though ''Brahman'' is immovable, why? Because it is infinite, but it appears to be moving because of duality, because of ''Maya.'' They give a beautiful example: when we see the moon on a full moon-lit night in the sky, we are fortunate enough to sleep on the roof or whatever, because town people rarely get to see such a thing due to light pollution. But if you are staring at the moon, it soon appears that the clouds are moving at the beginning. Later on, the clouds become still, and the moon appears to be dashing from one cloud, then it disappears, then slowly it appears, etc. So, even though unborn, ''Brahman'' appears to be born, which, though ever at rest, appears to be moving, and which, though non-dual, appears to have assumed multifarious forms. One without a second appears to be many. For whom? For whose vision is deluded by the perception of endless objects and their attributes. In other words, for an ignorant person, one who perceives what is called multiplicity.

I prostrate to the feet of that great teacher, the most adored among the adorable, who, out of sheer compassion for all beings drowned in the deep ocean of the world, which world is infested with the terrible shocks of unceasing births and deaths, and that great ''Guru'' rescues and for the benefit of everybody. How does he rescue this nectar hardly obtainable even by the gods from the innermost depths of the ocean of ''Vedas'' by churning it with the rod of his illumined reason? Prostrations to that ''Guru,'' Gaudapada. What is his nature? First of all, I prostrate to the feet of that great teacher. Why? Because what I am now is all because of my ''Guru''. His grace is what made me what I am now. He is the adored, the most adored among all the adorable. There is nobody else who is more adorable. Why? Because he had become ''Brahman'', one with ''Brahman'', and he made me one with ''Brahman''. Who made me realize that I am ''Brahman.'' And what type of person? Why did he do that? Out of sheer compassion. And he does it not only to me. Whoever takes shelter at the feet, you must remember, Gaudapadacharya is not an individual ''Guru'' but ''Brahman'' in the form of Gaudapada, ''Brahman'' in the form of Sri Ramakrishna, ''Brahman'' in the form of Holy Mother, ''Brahman'' in the form of Swami Vivekananda, Swami Brahmananda, Swami Sivananda, etc.

So, anybody, any being, ignorant people because they are drowned in the deep ocean of the world. "Drowned" means what? They think, "I am the body, I am the mind." That is called deep ocean, ''samsara sagara''. And what type of world? Infested with the terrible sharks of incessant births and deaths—continuously being born, growing up, dying, again being born. How many ''chaurasi lakh janam''? And the grace of this great ''Guru'', not because of our effort, but our only effort is to strive our utmost to take shelter. So, he rescues. How does he rescue the ''agnanis''? How does he do it? Because he churns the great ocean called the ''veda sagara''. Just like in the ''Bhagavatam'', we get the ''kshira sagara matana'', churning of the milk ocean, and then what happens at last? The ''amrutha'', which can make a person immortal. That ''dhanvantari'', that is the possessor of ''amrutha, Bhagavan'' himself in the form of the ''dhanvantari'', he comes, and only he can give. And the law is, whoever has got, only he can give, and whatever he has got, only that he can give. So, this ''Guru'', he himself had dived deep into the ocean of all the ''Vedas''. So, ''vedasara amrutam'', called ''vedamrutam''. What is ''vedamrutam''? ''Tatvamasi,'' Svetaketo. The word that, "O Svetaketo, you are none other than ''Brahman''." When such a great person like Shiva speaks ''tatvamasi'', every ''jeeva'' immediately realizes. That is how Shiva grants ''mukti'' to everybody in this Varanasi. And this knowledge, ''amrutam'', hardly obtainable even by the gods. We see in the ''Katha Upanishad'' also that ''Yama Dharma Raja'' himself says, even gods had no knowledge of this ''Brahman''. So, you yourself said so when tempted by ''Yama Dharma Raja'', says, "I am not going to ask for any inferior, what is called, object, because having seen you, having been fortunate, I am not going to surrender this invaluable, which only you can give." So, obtainable, not at all obtainable even by the gods. And his great ''Guru'', called Gaudapadacharya, remember, for an enlightened soul, ''Guru'' is not a human being, is ''Brahman'' himself. So, where from did this great ''Guru'', in this instance, Gaudapadacharya, bring that nectar? From the innermost depths of the ocean of ''Vedas''. That is the ''saara'' of all ''Veda''s.

That is the very essence. What is it, the word that '<nowiki/>''Tat Tvam Asi''' (you are ''Brahman'') by churning it with the rod is element reason only he could do it, nobody else could do it, and Shankara concludes,

प्रज्ञावैशाखवेधक्षुभितजलनिधेर्वेदनाम्नो'न्तरस्थं

भूतान्यालोक्य मग्नान्यविरतजननग्नाहघोरे समुद्ने ।

कारुण्यादुद्दधारमृतमिदममरैर्दुर्लभं भूतहेतो-

र्यस्तं पूज्याभिपूज्यं परमगुरुममुं पादपातैर्नतो'स्मि ॥ २ ॥

prajñāvaiśākhavedhakṣubhitajalanidhervedanāmno'ntarasthaṃ

bhūtānyālokya magnānyaviratajananagnāhaghore samudne |

kāruṇyāduddadhāramṛtamidamamarairdurlabhaṃ bhūtaheto-

ryastaṃ pūjyābhipūjyaṃ paramaGurumamuṃ pādapātairnato'smi || 2 ||

2. I prostrate to the feet of that Great Teacher, the most adored among the adorable, who,—out of sheer compassion for the beings drowned in the deep ocean of the world, infested with the terrible sharks of incessant births (and deaths),—rescued, for the benefit of all, this nectar, hardly obtainable even by the gods, from the innermost depths of the ocean of the Vedas by churning it with the (churning) rod of his illumined reason.

यत्प्रज्ञालोकभासा प्रतिहतिमगमत्स्वान्तमोहान्धकारे

मज्जोन्मज्जच्च घोरे ह्यमकृदुपजनोदन्वति त्रासने मे ।

यत्पादावाश्रितानां श्रुतिशमविनयप्राप्तिरग्या ह्यमोघा

तत्पादौ पावनीयो भवभयविनुदौ सर्वभावैर्नमस्ये ॥ ३ ॥

yatprajñālokabhāsā pratihatimagamatsvāntamohāndhakāre

majjonmajjacca ghore hyamakṛdupajanodanvati trāsane me |

yatpādāvāśritānāṃ śrutiśamavinayaprāptiragyā hyamoghā

tatpādau pāvanīyo bhavabhayavinudau sarvabhāvairnamasye || 3 ||

3. I make obeisance with my whole being to those holy feet—the dispellers of the fear of this chain of births and deaths—of my great teacher who, through the light of his illumined reason, destroyed the darkness of delusion enveloping my mind; who destroyed for ever my (notions of) appearance and disappearance in this terrible ocean of innumerable births and deaths; and who makes all others also that take shelter at his feet, attain to the unfailing knowledge of Scriptures, peace and the state of perfect non-differentiation.

I salute with my whole being, ''tanu vacha'', and ''manasa, manasa vacha, karmana'', to those holy feet of the ''Guru.'' Which holy feet? The dispellers of the fear of the chain of births and deaths. Once that grace of God in the form of the ''Guru'' comes, then there is no ''punar janma'' of my great teacher, who, through the light of his illumined vision, destroyed the darkness of delusion enveloping my mind. I would never have been able to do it because of the grace. All that I did was that I was fortunate enough to come into contact with him, and he glanced at me, '<nowiki/>''Karuna Drishti Apataihi'',' just by a glance, who destroyed forever all my notions of appearance and disappearance in this terrible ocean of innumerable births and deaths. But I am not the only one. Whoever surrenders to the ''Guru'' is fortunate enough to receive his grace. He makes all others also that take shelter at his feet attain to the unfailing knowledge of the scriptures, which is '''Aham Brahmasmi.''<nowiki/>' And what does he gain? Peace and the state of perfect non-differentiation. Take what is called complete identity with ''Brahma''n, he attains. But all this is possible only by the grace of God. That is what ''Bhagwan Krishna'' also says, that you surrender yourself to me, I will take care of you, and you need not worry. You need not be deluded, you will not be deluded, and you need not unnecessarily suffer, because I will take you out of all suffering. He will go beyond all sorts of suffering, what is called three types of afflictions. With this, we have completed the even three salutation verses, most wonderful verses. And in our next class, I will be doing a summarization of this entire ''Mandukya Upanishad'' along with the four chapters.

And with that we will conclude and Swami Vivekananda bless us all with ''Bhakti.'' Jai Ramakrishna!

Mandukya Karika Lecture 151 on 24-April-2024

2024-04-30T16:02:03Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
So, in our last class, and we are almost near the end of this, not only ''Mandukya Upanishad'' but ''Mandukya Karikas'', this fourth chapter called ''Alatashanti Prakarna''.

अलब्धावरणाः सर्वे धर्माः प्रकृतिनिर्मलाः ।

आदौ बुद्धास्तथा मुक्ता बुध्यन्त इति नायकाः ॥ ९८ ॥

alabdhāvaraṇāḥ sarve dharmāḥ prakṛtinirmalāḥ |

ādau buddhāstathā muktā budhyanta iti nāyakāḥ || 98 ||

98. ''All'' Dharmas (''i.e.,'' Jīvas) ''are ever free from bondage and pure by nature''. ''They are ever illumined and liberated from the very beginning''. ''Still the wise speak of the'' Jīvas ''as capable of knowing'' (‘''the Ultimate Truth’'').

In the 98th ''Karika'', Gaudapada is summarizing what Swami Vivekananda had said: that each soul is potentially divine. Now, for the time being, we have to remove that word "potential." All the souls, each soul is nothing but divine. And that is what he wants to say in Sanskrit, which Swamiji had paraphrased in beautiful, simple English language. This is the 98th ''Karika''. All ''Jeevas'', here ''dharmas'' means all ''Jeevas'', are ever free from bondage and are pure by nature. That is to say, they are none other than ''Brahman''. ''Nithya, Shuddha, Mukta, Buddha''. And not only that, they are ever illumined and liberated from the very beginning. These words are, you know, words that can always confuse us. What is the meaning of "from the very beginning"? From the ''Brahman's'' point of view, from the point of view of the supreme reality, there is no world's beginning, middle, or end; ''srishti, laya'', all these things do not apply at all. So only ''Brahman'', not only that, even this usage of the word plural doesn't work here at all. Not even singular. It is we with our body, with our mind, we are talking about this. So each soul is ever illumined and liberated from the very beginning. But still ''Nayakaha'', here a peculiar word is used. Generally, the word ''Nayaka'' means a leader, the leader of a political party or an army, a colonel or a general, or one who leads a debate, a household. So grandfather in the olden days used to be the ruler. Whatever decision he comes to, that is final; all the children have to listen. So ''Nayakaha'' means those who are realized souls here; they know it. And what is the point in it? That we are all, we must have complete faith, ''Shraddha''. Remember, ''Shraddha'' means absolute faith. This was what Sri Ramakrishna was talking about with regard to Girish Chandra Ghosh. He has 125% of faith that whatever may be Sri Ramakrishna's condition, that is the body's condition. When we say Sri Ramakrishna is or was ill, we mean to the body. But about his mind, it was in such a high state, a question people used to wonder, let alone question, how can a man in that unbearable condition of pain, suffering, can only keep, can cut jokes, make everybody forget about his suffering. Generally, when we visit some people who are suffering, what happens is these people, they make us extra, remind: "Oh, you know, I am suffering so much. How can I tolerate your not suffering?" And then he goes on telling us how he is suffering, thereby making us suffer. Not only Sri Ramakrishna was trying to make everybody around him forget, but he used to lift. So how much their minds have been used to be lifted up all the time by the very presence. And this also is corroborated by Ramana Maharshi, how he used to do that.

So, on one particular point of view, Sri Ramakrishna was suffering. But from another point of view, how can a ''Jeevan Mukta'', let alone forget to incarnationship, even a ''Jeevan Mukta,'' is capable of immersing his mind whenever he wants to the highest level. Because such perfect mind control is the natural sequence of his realization, his detachment. He doesn't have. If at all there is a detachment, it is assumed, that is with great effort they keep it. Sri Ramakrishna's life should afford us many incidents like that. It is very difficult to understand, let alone a great soul, even with whom we are living. Even after living for 50 years or 70 years, how a person suddenly changes. And then we see, we are shocked to see some type of behaviour, which we never expect from such a person. So how are we going to ever understand? It is only their grace; they keep our minds on a higher level. No ordinary person can do it. And when a person is just uplifted, without any effort, merely by being in the presence of a great soul, they do not need any other proof to say how great this person was. But of all these people, Krishan Raghosh was very great. From the very beginning, he said, and what is the basis of his saying? Because he said, "What was I and what I am now, now they are all because of Sri Ramakrishna's grace. He could bring about such a tremendous amount of transformation within me, and what we call ''avaleela'', without much effort, smiling, talking, touching, even looking at a person, Sri Ramakrishna used to prove them. Now Swami Prabhanandaji, who is our Vice President, he has written a beautiful book, "The Last Days of the Last ''Leela'' of Sri Ramakrishna," Sri Ramakrishna's ''Antya Leela'', describing graphically, seven days at the house of Balarama Vasu, and some months in the Shyampur house, and the rest of the time, Kasipur garden house. And from page to page incidents, and this we get at the, what is called Gospel of Sri Ramakrishna also, at the very end, at the Kasipur garden house. How Sri Ramakrishna used to uplift. Why are we discussing Sri Ramakrishna? This is what Gaudapada is struggling to tell us, in his own peculiar words.

अलब्धावरणाः सर्वे धर्माः प्रकृतिनिर्मलाः ।

आदौ बुद्धास्तथा मुक्ता बुध्यन्त इति नायकाः ॥ ९८ ॥

alabdhāvaraṇāḥ sarve dharmāḥ prakṛtinirmalāḥ |

ādau buddhāstathā muktā budhyanta iti nāyakāḥ || 98 ||

98. ''All'' Dharmas (''i.e.,'' Jīvas) ''are ever free from bondage and pure by nature''. ''They are ever illumined and liberated from the very beginning''. ''Still the wise speak of the'' Jīvas ''as capable of knowing'' (‘''the Ultimate Truth’'').

''Shuddha, Buddha, Nithya, Muktah. Sarvam Kalvidham Brahmam''.

This is not a mere statement. It is an eternal fact. But a time will come, if that is our nature, we are going to realize it. So, what is the meaning of ''Jeevas? Jeevas'' doesn't mean only the living creature. Everything in this world. There is nothing, no ''anatma'' from the viewpoint. But we think there are many things. There is God and there is the world. And there are people like us. And we divide the world into two, the living and non-living. All these are the play of ''Mahamaya''. It is called ''Vikshepashakti''. First, ''Mahamaya'' has two powers. One is called it covers up the truth totally. But that is what happens in the deep sleep state. But in both waking and dream states, she projects, "I am XYZ, so and so. And you are different, I am different. I am the mother, you are a child. I am the brother, you are the sister. I am your friend, you are my friend. You are my enemy, I am your enemy," etc. Go on attributing these things. But from the highest point of realization, everything, there is nothing other than ''Brahman''. So we cannot even say only about ''Jeevas'', other than ''Brahman''. And ''Brahman'' is pure consciousness. Nothing else is there. ''Alabdha Avaradaha, Sarve Dharma'', especially addressed to earnest spiritual aspirants. ''Nirmalaha'', pure. Pure means uncontaminated. What does uncontaminated mean? As we discussed in our last classes, impurity means when two objects, completely different from each other, come and then they are so near to each other, they appear to be affecting each other. That is called impurity. So we have seen that sugar or salt, when it is put in water or milk, some kind of liquid, then we see only one thing. But the other thing is completely present, but never becomes one with the water or milk. It is completely separate. That is called purity, ''Shuddha, Nitya Shuddha, Adav Buddha''. So ''Nitya Shuddha Buddha'', and ''Nitya Mukta'', all the time. And this is the understanding born of the realization of all those who were ''Sadhakas,'' who became ''Siddhas'', and there afterward they know this is not only my realization, but this is everybody's realization. So that was the 98th ''Karika''. And then in our last class, we have come. So why did we discuss 98? This is the same thing that is continued in the 99th also.

क्रमते न हि बुद्धस्य ज्ञानं धर्मेषु तापि (यि) नः ।

सर्वे धर्मास्तथा ज्ञानं नैतद्बुद्धेन भाषितम् ॥ ९९ ॥

kramate na hi buddhasya jñānaṃ dharmeṣu tāpi (yi) naḥ |

sarve dharmāstathā jñānaṃ naitadbuddhena bhāṣitam || 99 ||

99. ''The knowledge of the wise one, who is all-light'', ''is ever untouched by objects''. ''All the entities as well as knowledge (which are non-djfferent) are also ever-untouched by any object''. ''This is not the view of the Buddha''.

No object ever can create any impurity. That is what we have seen. That is being explained here. Why? No object is there which can make him feel that he is impure. Or that means it is multiplicity. ''Dwaitam'' means not only duality, but multiplicity. The word ''Dwaitam'' is a very important word. So what is the important word here? What is the meaning of ''Dwaitam''? One meaning of ''Dwaitam'' is duality. That is everything in this world can be understood only with the opposite quality. For example, we will never know what is called light until we know what is darkness. They go together. And we will not know what is darkness until we know light. So we will not know what is happiness unless we know what is unhappiness. Of course, the reverse also is absolutely true. So if there is birth, there is death. If there is birth, there is growth. And these things are realities that are opposed to each other. They are always changing. And as we said, this is called ''Mithya. Mithya'' means ever-changing. First. Secondly, they are cognized by somebody. Unless they are cognized by somebody, they do not exist. For example, however cold, however hot the weather is, when a person is in deep sleep, he will never be able to know whether it is hot or cold. So this is one meaning of the word ''Dvaitam''.

The other meaning of the word ''Dvaitam'' means multiplicity. "I am different." So three types of differences are cognized. I think you should remember them. So one is what is called ''Vijati Bheda''. Two completely separate objects. Take the example: two separate trees. Apple tree. Mango tree. It is true that there are two trees but they are completely separate. That is why two separate names are given. And then ''Sajatiya''. Two mango trees are there. So even though same species, but there is a lot of difference. Infinite difference almost. Then you take only one tree. And this is the root. This is the trunk. These are the branches, big and small. These are the leaves. These are the blossoms. These are the fruits. So every leaf can be separated from the other leaf. Every single leaf. And if we want to understand also, usually young people will have, most of the time, a lot of hair. And you know, how small is the hair, how thin is the hair. But they say, every hair is different from all the other bits of the hair. Of course, for our gross vision, it is not possible. So this perception of multiplicity on three different levels, all the time, until we wake up to the realization of ''Brahman'', that is the second meaning of the word, ''Dwaitam''. So let us keep this in mind.

But here, Gaudapada is telling, "''kramate nahi buddhasya, jnanam dharmeshu tayinaha''." So, nothing, there is no object. Why is it that an awakened person cannot develop any attachment? And remember, attachment means also by extension, detachment. So, even if we are attached to something, 24 hours we are not attached. If you like, if you love a sweet, and you have eaten to your stomach full, after that a terrible detachment will come. And if your stomach has gone bad, then terrible detachment automatically, naturally will arise. So, attachment and detachment, both are changing all the time. When you are satiated, no attachment. When you are very hungry, for a particular thing, there is an attachment. So both these plays are there. And what is the fundamental principle of ''Vedanta''? Whatever I experience, is not me. But for this ''Buddhasya, Buddha'', that is the meaning of ''Buddha'', realized soul, there is absolutely no attachment. Why? Not that there is an object, and he develops detachment, that is not the meaning. He doesn't perceive a second object at all. If at all there is a perception, Ramakrishna gives a beautiful analogy. Remember, there is a wax museum. And you know, in London, there is a wax museum is there. You go there, and all the famous people have been made up of this special type of wax. Even there is Mahatma Gandhi, Jawaharlal Nehru, Napoleon, and of course, their own leaders like Churchill, etc., etc. And they are so lifelike. But you know what? They are all made up of wax. So, Madam, some name is there, I forget. If you go to that museum. Madam Tussad. Madam? Prasad. Prasad. So, somebody has started it. It is still even going on now. So, this is the most wonderful thing. Everything is wax. But for a child, a tiger is different, a human being is different, etc., etc. So lifelike. But here, a person doesn't have any attachment. Nothing can deviate him from his knowledge of ''Brahman''. That is the meaning. ''Nahi Buddhasya Kramate''. Because there is no second object. And why is it? ''Jnanam Thainaha. Thainaha'' means absolutely pure person. A man of a wise person. A knowledgeable, realized soul. ''Jnanam''. That knowledge. What is that knowledge? "I am." And there is nothing. "You are." "They are." "It is." "She is." "No." Only "I am." And even as a Brahmagnani, go on saying, "I am a ''Brahmagnani.''" Sri Ramakrishna used to say, make fun. A ''Brahmagnani'' doesn't go on saying, "I am a ''Brahmagnani.''" So he used to illustrate it with a funny example. No gentleman will go on introducing himself, "I am a gentleman." So if anybody says, "I am a gentleman," if that is the introduction, so instantaneously you have to suspect he is not a gentleman at all. So this is ''Thainaha'' for a wise person. So ''Dharmeshu'', that is, every entity, living, non-living, everything is nothing but ''Brahman. Sarve Dharmaha''. No exception is there. Everything in this world is nothing but ''Brahman''. And this is the conclusion. ''Sarvam Kalvidam Brahma''. That simple three-word sentence. "''Sarvam Kalvidam Brahma''." Actually four words. "''Sarvam Kalu Idam Brahma''." Gaudapada was struggling to explain this peculiar, mind-boggling words, etc. and that is the meaning of it.

And then, this is the 99th, the last. He says, "''Buddhena Vashitham''." So, I explained in my last class what Sri Ramakrishna's definition of what is called ''Buddha''. So it is said there are only two types of people: wise and otherwise. In Sanskrit, it is called ''Buddha'' and ''Buddhu.'' So there is no in-between. Half ''Buddhu'', half ''Buddha''. Like that. Who is a ''Buddha''? Any enlightened person, realized soul is a ''Buddha''. Whose understanding is what we have been talking, "''Sarvam Kalvidam Brahma''." That is why if ''Buddha'' had to tell, like Swami Vivekananda, he will say each soul is a potential ''Buddha''. Actually that is what the ''Buddha's'' teachings tell us. Everybody is none other than. I am not somebody special. Everybody is a potential ''Buddha''. So neither ''Buddhena'' means we should not attribute this meaning to ''Buddh''a. That is Lord Buddha. But the followers of ''Buddha'' who divided themselves into four categories: ''Sautrantika, Vaibasika, Yogachara'', and ''Madhyamika.'' That is what Gaudapada is telling. This is not the way. Then what is the view of ''Buddha''? Peculiarly, Gaudapada should have used the word ''Baudhayi Vashita''. It would have been better. That is there should not have been any confusion about it at all. So by ''Buddha'', what did ''Buddha'' speak? ''Buddha'' said there is something which is infinite, which is eternal, which is unoriginated and that is the nature of everything in this world. So if you remove all those words, "''Sarvam Kalvidam Brahma''." That was what ''Buddha's'' teaching. Because as Sri Ramakrishna puts it sometimes so funnily, all jackals, all exactly the same. That is what we the ''Advaitins'' are followers of ''Vedanta''. We don't say that we are even ''Advaitins''. We follow, we are ''Advaitins'' at some time, we are, what is it called, Ramanuja's followers at another time, ''Vishwachitta Advaitins'' and sometimes we are ''Advaitins''. Because we accept everything. This is the teaching of Sri Ramakrishna. So, even we quote from the Bible, especially from the New Testament, Gospel of Christ. What does it say? Exactly the same three types of understanding that every wine plant is separate from each other. We are like branches of the same wine plant. That is to say all of us, like ''Vishisthadvaitin'', related very closely, inalienably, with ''Brahma''. But the third statement, "I and my father are one," absolutely one. And that is what we often say. Of course, most of the Christians, they don't accept that view because they have been brought that God is first of all personal and the moment God is personal, even we say that we are not one with ''Ishwara''. This is a point I do not know whether we have discussed at this point. Swami Vivekananda gives a beautiful example for this. No ''Jeeva'', no ''sadhaka'' should ever say I am one with ''Ishwara''. He can say I am one with ''Brahman'', but not ''Ishwara''. What is the big deal of difference between two statements I am not ''Ishwara'', but I am ''Brahman''. What is the difference? Swami Vivekananda illustrated. Supposing, you take clay and make a mouse and an elephant. So, as clay, both the mouse and the elephant, since both of them are made of clay, are exactly the same. There is no difference. Clay is clay. But, endowed with name and form. So, a mouse and an elephant, they are quite different. Because, if you bring that mud elephant and put this mouse under its foot, then this ''Brahma Sakshatkara'' is instantaneous. So, we should never identify ourselves with ''Ishwara''. Also, Swamiji makes a little bit light interpretation. What is it? Supposing, everybody says, every realized soul, I am ''Ishwara''. Now, who is ''Ishwara'', according to ''Vedanta''? ''Srishti, Sthiti, Laya''. So, he who creates and maintains and then dissolves. So, now, if a ''Jeevatma'' becomes ''Ishwara'', then different ''Jeevatmas'' become identified. One ''Jeevatma'' says, hey ''Ishwara'', I am ''Ishwara.'' I don't like your way of interpretation. I want my own way of interpretation. This is how it happens. But, that is also not really correct because when a ''Jeevas'' merges in ''Ishwara'', there is no separation within and therefore, there is no question of this individual will maintain his individuality and the XYZ will be three different individuals and at the same time claim we are one with ''Ishwara''. That is not going to happen.

So, every teacher, realized soul will always, all the jackals, all in the same way, means every realized soul has to speak. Only thing is that because of the differences in language, the words used will be quite different. Otherwise, the essence of what they say is absolutely the same. So anyway, concluding this 99th, it says that the knowledge of the wise one who is all light is ever untouched by objects. That means he doesn't perceive any multiplicity and this is also from our viewpoint only. It is a description. Any description is only from one person to the other person. All the entities as well as knowledge, they are non-different, are also ever untouched by any object. Not only a realized soul, but even now we are not touched by anything else. A famous analogy for this will be if you are watching a movie on a cinema screen, the screen is never affected. It is raining, it is not affected. There is a huge blazing fire, forest fire maybe. So all the trees are burning like anything, but nothing happens to them. It is all appearance, nothing happens. So in our case, as if we are undergoing birth and death and happiness and unhappiness, good and evil, really it is not there. And ''Vedanta'' must be very practical. So if somebody equates the present situation that is going on, wars, everywhere there is a war going on, small or big or opinion wars etc. etc. or social wars etc. etc. How do we understand these things? Really speaking, they are nothing. How do we know? We have irrefutable proof for that. When any one of us, our mind is diverted, concentrated on any subject, then you forget everything excepting that subject. But when we enter into that state called ''Sushupti'', deep sleep state, then nothing touches. There is no second even to say there is a war. War between whose nations, whose, between which individuals, all this does not affect at all. So we have to understand he is coming to the conclusion that ''Sarvam Kalvidam Brahma'' and the word that ''Brahman, Tattvamasi,Shweta Ketu'' that is what he wants, what Gaudapada wants to conclude. And just reminding what Sri Ramakrishna said, I heard great deal about ''Buddha'' and he is one of the ten incarnations of God. ''Brahman'' is immovable, immutable, inactive and of the nature of consciousness. And then he says, so ''Buddha'' was not an atheist. Who says ''Buddha'' was an atheist? Because that is what is called ''Mimamsakas.'' They have a peculiar definition of who is a believer. So anybody who believes in God, ''Brahman'', that is not the definition of a believer. Anybody who doesn't believe in the ''Vedas'', he is a believer. Anybody who doesn't, he is a non-believer. This also can create lot of problems. That is what Sri Ramakrishna is telling. Why atheist? ''Buddha'' was not an atheist. He was not an atheist. He simply could not express his inner experience in words. Then he says, do you know what ''Buddha'' means? It is to become one with ''Bodha'', pure intelligence. By meditating on that which is of the nature of pure intelligence, it is to become pure intelligence itself. That is ''Jnana''. That is the meaning of ''Buddena Nabhashitam,'' means ''Boudhai Nabhashitam''. That is these different schools of philosophy and they have not been able. They are fighting. As we know, there are four main schools of Buddhist philosophy and we have discussed about it in this very chapter. While controverting, refuting the views of all these four people, Gaudapada has very briefly mentioned.

Now the question comes: we are not much enlightened by Gaudapada's explanation of these four. In fact, he doesn't mention at all what they really believe, except very, very briefly. Why is it? Because you must remember the people to whom he has been teaching these things in those days, in his times, which must be at least 50-60 years prior to Shankaracharya. Then there were people, all these schools were familiar. Also another point what we require is so in those days, man is not burdened by so much of overwork. Even when I was a young boy, I was born in a village. So practically, six or eight months of a year, there is not much work. Only after the rainy season, cultivation and other things used to go on. And rest of the time, the farmers, they just go on wasting their time playing cards, talking politics, sitting under a tamarind tree, etc., etc. And they solve every problem that arises in the world. And again, what is the truth? That next evening, when they sit for talking, then a new world is born with problems and again they discuss the problems and like Tartars who die and go to heaven, every morning they get up and go on hunting for the wild boars. By evening, with terrible exertion, they kill some boars and then bring them back and roast them and eat them, go to sleep. Miraculously, the boars will come back to life and run away into the forest. And again, otherwise, you know, all the boars will be exhausted and they will be terribly bored by not able to do anything. So the same thing will be repeated. And that is very useful for us because until we realize the truth, we also have to go on boring God through our prayers, etc., until it becomes impossible for Him to tolerate us and grant us ''Mukti.'' So, just because He wants to be free from us, we have to go on practicing. What is prayer? Boring God to death. That is called prayer. So, now Gaudapada is coming to the conclusion.

दुर्दर्शमतिगम्भीरमजं साम्यं विशारदम् ।

बुद्ध्वा पदमनानात्वं नमस्कुर्मो यथाबलम् ॥ १०० ॥

durdarśamatigambhīramajaṃ sāmyaṃ viśāradam |

buddhvā padamanānātvaṃ namaskurmo yathābalam || 100 ||

100. ''Having realised that condition'' (i.e., ''the knowledge of the Supreme Reality) which is extremely difficult to be grasped'', ''profound'', ''birthless'', ''always the same'', ''all-light, and free from multiplicity'', ''we salute It as best as we can''.

So, this philosophy that I have been trying to express is difficult even to express these things. Only a person must be able to understand what Einstein's equation is of the theory of relativity. It is said that only eight people understood, including Einstein. Only seven other people have understood. But even to understand intellectually, the persons must be almost near Einstein. So, here also, only a person who has progressed in spiritual life and practiced austerities, developed all the spiritual qualities, earnestly surrendered himself to God, and then only, even intellectually, it is possible to understand. Then is it a waste of time for all of us? No. Because these ideas, as we go on repeating, they become firmly established in our mind. This is what is called injecting ideas into our brains, brainwashing. So, that is why Gaudapada is using certain words. What is the first word? Even for a ''Pandit'', it is impossible. What is the definition of a normal ''Pandit'', Sri Ramakrishna? They are like vultures. They talk big things. They don't understand. How do we know? Because their sight is only on the rotting corpses below, carcasses below. ''Darshan'' means direct experience. ''Duhu'' means extraordinarily difficult. Why is it so difficult? I think ''Ambeeram''. It is of such immeasurable depth. It is so full of meaning. It is impossible to understand unless the intellect is honed to the finest point. What is that finest point? This is called ''Brahmakaara Vruthi''. Then only a person can understand.

What is this that is to be understood? This ''Advaita. Advaita'' is not the name of a philosophy. ''Advaita'' is another name for ''Brahman''. That which is without any second. ''Advaitam.'' So ''Ekam.'' There is only one. Even to use that word ''Ekam'', the people hesitate. So ''Ekam Eva Advaitiyam''. That is the word they use to deny any what is called multiplicity. Even to say there is only one person who can understand. Implicitly it means there are many people and most people, none of them are capable of understanding excepting that one person. Even if we use that word one, it means we are indirectly indicating what is called multiplicity, ''Dvaitam''. That is what is meant. ''Ajam'' is unborn. It cannot be born. Why? Because birth means change. That which is ''Nityam'' can never be changeful. Only ''Anityam'' means, one meaning is that it is temporary. That means it is subject to continuous change. ''Ajam. Samyam. Samyam'' means it is one. There is no way we can say it is uniform. Infinity means uniform. ''Visharatam''. It is of the highest what we call knowledge. ''Visharatam''. We have come across this word ''Visharatam'' I think a few times in this fourth chapter and that means ''Brahman''. All these words ''Durdarsham'', ''Atigambeeram, Ajam, Samyam, Visharatam'' and there is a ''Samya'' for this because if we go to the beginning of this ''Alata Shanti Prakaranam'' so Gaudapada salutes that highest reality called ''Brahman'' with another few epithets and here he is giving these few epithets. ''Budhva'' means by realizing, not by knowing but by realizing. As we discussed I know a tree, I know X, Y, Z I am separate that person or that object is separate. No, here ''Budhva'' means I am that. A ''Padam Budhva'' ''Padam'' that state or status of being one with ''Brahman''. A ''Nanatva'' where there is no ''Nanatva'' multiplicity is completely absent there and then he wants to thankfully complete his ''Karikas Namaskurma'', we actually he used this plural ''Namaskurma'', we salute ''Yathabalam'' means to the best of our ability because even when we are doing ''Namaskaram.'' If ten people are doing ''Namaskaram'' to somebody ten different ways of expressing their ''Namaskaram'' can happen. But what is real ''Namaskara'' that I do not exist, only you exist. That is the ''Na Mama'', nothing belongs to me including I, I do not belong to my own self so I can only salute it ''Yathabalam.'' Whenever Sri Ramakrishna used to say Kali Kali this is what he says ''Namaskurma Yathabalam.'' Having realized that condition that is the knowledge of the supreme reality which is extremely difficult to be grasped, profound worthless always the same, all light and free from multiplicity we salute it as best as we can.

With this, the hundredth ''Karika'' is over. This fourth chapter, called ''Alatha Shanti Prakaranam'', is the biggest chapter, whereas earlier there were 38 ''Karikas, shlokas'', or 48, etc. Here, this one has got 100, so with this, this has come to an end. I have to conclude that one, but we will do that earlier. So earlier also at the beginning, as I mentioned just now, in this ''Alatha Shanti Prakaranam'', second ''Karika,''

अस्पर्शयोगो वै नाम सर्वसत्त्वसुखो हितः ।

अविवादोऽविरुद्धश्च देशितस्तं नमाम्यहम् ॥ २ ॥

asparśayogo vai nāma sarvasattvasukho hitaḥ |

avivādo'viruddhaśca deśitastaṃ namāmyaham || 2 ||

2. ''I salute this'' Yoga ''known as the'' Asparśa (i.e., ''free from all touch which implies duality''), ''taught through the scripture'',—the Yoga ''which promotes the happiness of all beings and conduces to the well-being of all and which is free from strife and contradictions.''

Before beginning itself, I salute that supreme reality or the methodology. What is it? Earlier, he was saluting the philosophy of ''Advaita'', and here he is concluding just like you know, even when we say "''Sahana Vavatu Sahana Bhunaktu''," we chant at the beginning of the class, we also chant at the end of the class. Shankaracharya comes to our aid. What does he say? When we are beginning, it's an earnest prayer to the divine that both the teacher and the student, whether it is one student or many students, it doesn't matter. May God protect us together. That means what? Let there be no obstruction, and let the teacher be endowed not only with that right knowledge but also with the energy and with that love because whatever is conveyed with love, that alone can really enter into the brains of the addressed people. That is "''Sahana Bhunaktu''." May we both enjoy, and this is a very important word. Accordingly, the word "''Bhunaktu''" means may we enjoy. So when we are studying this class, I am enjoying, but you also have to enjoy it. Otherwise, you say, "What is this you are talking about ''Brahman'' all the time?" And you may be enjoying, I don't know, but certainly I am holding on with a tremendous willpower. That should not be the idea at all. So "''Sahana Bhunaktu,''" and not only that, "''Sahaviryam Karavavahai''." May the teacher and may the student, the teacher and the taught, both, that means there must be some effect of this teaching on both sides. It is a prayer so that God may remove all the obstacles. This is at the beginning. What is at the end? The end is that, "O Lord, you heard our prayers, the teaching is successful, I have realized, at least I have understood what it is, and I have no other goal but realizing this truth by ''Sadhana'', etc." Because remember, even if Sri Ramakrishna teaches, that is a tremendous teaching, but at the same time, sometimes Sri Ramakrishna used to touch a person cleverly and then go on removing whatever obstacles are there for the reception of his teaching. But after that, they have to do ''Sadhana''. So in the beginning, it is a kind of prayer; in the end, it is a thanksgiving. That is what he is telling. What did we see earlier? This ''yoga'' is called ''Aspersha Yoga''. Nothing can really contaminate it. That means there is no second thing. ''Sarva Sattva Sukhaha''. It gives the highest happiness, five kinds of happiness: what is called the processed happiness, intellectual happiness, aesthetic happiness, moral happiness, and spiritual happiness. And ''Itaha''. It conduces to the welfare of everybody, whoever hears it with a modicum, at least, of sincerity, concentration, and devotion. ''Avivadaha''. There is no controversy at all. This is the highest truth and ''Advaita''. So when a person realizes this grand truth taught here called ''Advaita'', another name, don't forget about the school of philosophy called ''Advaita'' here. ''Advaita'' means ''Brahman. Avivadaha''. In his eyes, everybody is a ''Brahman''. There is nobody who is going to oppose him. Even opposition is not a correct word. Perception of duality. Duality is called ''Viruddha'' and ''Deshitaha''. This highest teaching has been taught to us. ''Tam Namamyaham''. I am saluting both my teacher, who is the representative of ''Brahman'', and through him, ''Brahman'' itself. So ''Asparsha Yoga, Sarva Sattva Sukhaha, Itaha, Avivadaha, Aviruddhaha, Deshitaha''. Whereas in this, "''Dodharsham, Atigambhiram, Ajam, Samyam, Visharadham'', and ''Anatman.''" So with this, the 100th one is over. But in my next class, probably I will try to complete it. Now I will review the whole thing once more so that we should be able to complete it once more just to remind ourselves.
[[Category:Mandukya Karika]]

Mandukya Karika Lecture 151 on 24-April-2024

2024-04-29T18:08:36Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
So, in our last class, and we are almost near the end of this, not only ''Mandukya Upanishad'' but ''Mandukya Karikas'', this fourth chapter called ''Alatashanti Prakarna''. In the 98th ''Karika'', Gaudapada is summarizing what Swami Vivekananda had said: that each soul is potentially divine. Now, for the time being, we have to remove that word "potential." All the souls, each soul is nothing but divine. And that is what he wants to say in Sanskrit, which Swamiji had paraphrased in beautiful, simple English language. This is the 98th ''Karika''. All ''Jeevas'', here ''dharmas'' means all ''Jeevas'', are ever free from bondage and are pure by nature. That is to say, they are none other than ''Brahman''. And not only that, they are ever illumined and liberated from the very beginning. These words are, you know, words that can always confuse us. What is the meaning of "from the very beginning"? From the ''Brahman's'' point of view, from the point of view of the supreme reality, there is no world's beginning, middle, or end; ''srishti, laya'', all these things do not apply at all. So only ''Brahman'', not only that, even this usage of the word plural doesn't work here at all. Not even singular. It is we with our body, with our mind, we are talking about this. So each soul is ever illumined and liberated from the very beginning. But still ''Nayakaha'', here a peculiar word is used. Generally, the word ''Nayaka'' means a leader, the leader of a political party or an army, a colonel or a general, or one who leads a debate, a household. So grandfather in the olden days used to be the ruler. Whatever decision he comes to, that is final; all the children have to listen. So ''Nayakaha'' means those who are realized souls here; they know it. And what is the point in it? That we are all, we must have complete faith, ''Shraddha''. Remember, ''Shraddha'' means absolute faith. This was what Sri Ramakrishna was talking about with regard to Girish Chandra Ghosh. He has 125% of faith that whatever may be Sri Ramakrishna's condition, that is the body's condition. When we say Sri Ramakrishna is or was ill, we mean to the body. But about his mind, it was in such a high state, a question people used to wonder, let alone question, how can a man in that unbearable condition of pain, suffering, can only keep, can cut jokes, make everybody forget about his suffering. Generally, when we visit some people who are suffering, what happens is these people, they make us extra, remind: "Oh, you know, I am suffering so much. How can I tolerate your not suffering?" And then he goes on telling us how he is suffering, thereby making us suffer. Not only Sri Ramakrishna was trying to make everybody around him forget, but he used to lift. So how much their minds have been used to be lifted up all the time by the very presence. And this also is corroborated by Ramana Maharshi, how he used to do that.

So, on one particular point of view, Sri Ramakrishna was suffering. But from another point of view, how can a ''Jeevan Mukta'', let alone forget to incarnationship, even a ''Jeevan Mukta,'' is capable of immersing his mind whenever he wants to the highest level. Because such perfect mind control is the natural sequence of his realization, his detachment. He doesn't have. If at all there is a detachment, it is assumed, that is with great effort they keep it. Sri Ramakrishna's life should afford us many incidents like that. It is very difficult to understand, let alone a great soul, even with whom we are living. Even after living for 50 years or 70 years, how a person suddenly changes. And then we see, we are shocked to see some type of behavior, which we never expect from such a person. So how are we going to ever understand? It is only their grace; they keep our minds on a higher level. No ordinary person can do it. And when a person is just uplifted, without any effort, merely by being in the presence of a great soul, they do not need any other proof to say how great this person was. But of all these people, Krishan Raghosh was very great. From the very beginning, he said, and what is the basis of his saying? Because he said, "What was I and what I am now, now they are all because of Sri Ramakrishna's grace. He could bring about such a tremendous amount of transformation within me, and what we call ''avaleela'', without much effort, smiling, talking, touching, even looking at a person, Sri Ramakrishna used to prove them. Now Swami Prabhanandaji, who is our Vice President, he has written a beautiful book, "The Last Days of the Last ''Leela'' of Sri Ramakrishna," Sri Ramakrishna's ''Antya Leela'', describing graphically, seven days at the house of Balarama Vasu, and some months in the Shyampur house, and the rest of the time, Kasipur garden house. And from page to page incidents, and this we get at the, what is called Gospel of Sri Ramakrishna also, at the very end, at the Kasipur garden house. How Sri Ramakrishna used to uplift. Why are we discussing Sri Ramakrishna? This is what Gaudapada is struggling to tell us, in his own peculiar words.

अलब्धावरणाः सर्वे धर्माः प्रकृतिनिर्मलाः ।

आदौ बुद्धास्तथा मुक्ता बुध्यन्त इति नायकाः ॥ ९८ ॥

alabdhāvaraṇāḥ sarve dharmāḥ prakṛtinirmalāḥ |

ādau buddhāstathā muktā budhyanta iti nāyakāḥ || 98 ||

98. ''All'' Dharmas (''i.e.,'' Jīvas) ''are ever free from bondage and pure by nature''. ''They are ever illumined and liberated from the very beginning''. ''Still the wise speak of the'' Jīvas ''as capable of knowing'' (‘''the Ultimate Truth’'').

This is not a mere statement. It is an eternal fact. But a time will come, if that is our nature, we are going to realize it. So, what is the meaning of ''Jeevas? Jeevas'' doesn't mean only the living creature. Everything in this world. There is nothing, no anatma from the viewpoint. But we think there are many things. There is God and there is the world. And there are people like us. And we divide the world into two, the living and non-living. All these are the play of ''Mahamaya''. It is called ''Vikshepashakti''. First, ''Mahamaya'' has two powers. One is called it covers up the truth totally. But that is what happens in the deep sleep state. But in both waking and dream states, she projects, "I am XYZ, so and so. And you are different, I am different. I am the mother, you are a child. I am the brother, you are the sister. I am your friend, you are my friend. You are my enemy, I am your enemy," etc. Go on attributing these things. But from the highest point of realization, everything, there is nothing other than ''Brahman''. So we cannot even say only about ''Jeevas'', other than ''Brahman''. And ''Brahman'' is pure consciousness. Nothing else is there. ''Alabdha Avaradaha, Sarve Dharma'', especially addressed to earnest spiritual aspirants. ''Nirmala Aha'', pure. Pure means uncontaminated. What does uncontaminated mean? As we discussed in our last classes, impurity means when two objects, completely different from each other, come and then they are so near to each other, they appear to be affecting each other. That is called impurity. So we have seen that sugar or salt, when it is put in water or milk, some kind of liquid, then we see only one thing. But the other thing is completely present, but never becomes one with the water or milk. It is completely separate. That is called purity, ''Shuddha, Nitya Shuddha, Adav Buddha''. So ''Nitya Shuddha Buddha'', and ''Nitya Mukta'', all the time. And this is the understanding born of the realization of all those who were ''Sadhakas,'' who became ''Siddhas'', and there afterward they know this is not only my realization, but this is everybody's realization. So that was the 98th ''Karika''. And then in our last class, we have come. So why did we discuss 98? This is the same thing that is continued in the 99th also, up to here. No object ever can create any impurity. That is what we have seen. That is being explained here. Why? No object is there which can make him feel that he is impure. Or that means it is multiplicity. ''Dwaitam'' means not only duality, but multiplicity. The word ''Dwaitam'' is a very important word. So what is the important word here? What is the meaning of ''Dwaitam''? One meaning of ''Dwaitam'' is duality. That is everything in this world can be understood only with the opposite quality. For example, we will never know what is called light until we know what is darkness. They go together. And we will not know what is darkness until we know light. So we will not know what is happiness unless we know what is unhappiness. Of course, the reverse also is absolutely true. So if there is birth, there is death. If there is birth, there is growth. And these things are realities that are opposed to each other. They are always changing. And as we said, this is called ''Mithya. Mithya'' means ever-changing. First. Secondly, they are cognized by somebody. Unless they are cognized by somebody, they do not exist. For example, however cold, however hot the weather is, when a person is in deep sleep, he will never be able to know whether it is hot or cold. So this is one meaning of the word ''Dvaitam''.

The other meaning of the word ''Dvaitam'' means multiplicity. "I am different." So three types of differences are cognized. I think you should remember them. So one is what is called ''Vijati Bheda''. Two completely separate objects. Take the example: two separate trees. Apple tree. Mango tree. It is true that there are two trees but they are completely separate. That is why two separate names are given. And then ''Sajatiya''. Two mango trees are there. So even though same species, but there is a lot of difference. Infinite difference almost. Then you take only one tree. And this is the root. This is the trunk. These are the branches, big and small. These are the leaves. These are the blossoms. These are the fruits. So every leaf can be separated from the other leaf. Every single leaf. And if we want to understand also, usually young people will have, most of the time, a lot of hair. And you know, how small is the hair, how thin is the hair. But they say, every hair is different from all the other bits of the hair. Of course, for our gross vision, it is not possible. So this perception of multiplicity on three different levels, all the time, until we wake up to the realization of Brahman, that is the second meaning of the word, Dwaitam. So let us keep this in mind.

But here, Gaudapada is telling, "''kramate nahi buddhasya, jnanam dharmeshu tayinaha''." So, nothing, there is no object. Why is it that an awakened person cannot develop any attachment? And remember, attachment means also by extension, detachment. So, even if we are attached to something, 24 hours we are not attached. If you like, if you love a sweet, and you have eaten to your stomach full, after that a terrible detachment will come. And if your stomach has gone bad, then terrible detachment automatically, naturally will arise. So, attachment and detachment, both are changing all the time. When you are satiated, no attachment. When you are very hungry, for a particular thing, there is an attachment. So both these plays are there. And what is the fundamental principle of ''Vedanta''? Whatever I experience, is not me. But for this ''Buddhasya, Buddha'', that is the meaning of ''Buddha'', realized soul, there is absolutely no attachment. Why? Not that there is an object, and he develops detachment, that is not the meaning. He doesn't perceive a second object at all. If at all there is a perception, Ramakrishna gives a beautiful analogy. Remember, there is a wax museum. And you know, in London, there is a wax museum is there. You go there, and all the famous people have been made up of this special type of wax. Even there is Mahatma Gandhi, Jawaharlal Nehru, Napoleon, and of course, their own leaders like Churchill, etc., etc. And they are so lifelike. But you know what? They are all made up of wax. So, Madam, some name is there, I forget. If you go to that museum. Madam Prasad. Madam? Prasad. Prasad. So, somebody has started it. It is still even going on now. So, this is the most wonderful thing. Everything is wax. But for a child, a tiger is different, a human being is different, etc., etc. So lifelike. But here, a person doesn't have any attachment. Nothing can deviate him from his knowledge of ''Brahman''. That is the meaning. ''Nahi Buddhasya Kramate''. Because there is no second object. And why is it? ''Jnanam Thainaha. Thainaha'' means absolutely pure person. A man of a wise person. A knowledgeable, realized soul. Jnanam. That knowledge. What is that knowledge? "I am." And there is nothing. "You are." "They are." "It is." "She is." "No." Only "I am." And even as a Brahmagnani, go on saying, "I am a Brahmagnani." Ramakrishna used to say, make fun. A Brahmagnani doesn't go on saying, "I am a ''Brahmagnani.''" So he used to illustrate it with a funny example. No gentleman will go on introducing himself, "I am a gentleman." So if anybody says, "I am a gentleman," if that is the introduction, so instantaneously you have to suspect he is not a gentleman at all. Huh? Oh. How do we do that? Just please wait a little. Excel 5G. Done? Okay. So this is ''Thainaha'' for a wise person. So ''Dharmeshu'', that is, every entity, living, non-living, everything is nothing but ''Brahman. Sarve Dharmaha''. No exception is there. Everything in this world is nothing but Brahman. And this is the conclusion. ''Sarvam Kalvidam Brahma''. That simple three-word sentence. "''Sarvam Kalvidam Brahma''." Actually four words. "''Sarvam Kalvidam Brahma''." Gaudapada was struggling to explain this peculiar, mind-boggling words, etc. and that is the meaning of it.

And then, this is the 99th, the last. He says, "''Buddhena Vashitham''." So, I explained in my last class what Sri Ramakrishna's definition of what is called ''Buddha''. So it is said there are only two types of people: wise and otherwise. In Sanskrit, it is called ''Buddha'' and ''Buddhu.'' So there is no in-between. Half ''Buddhu'', half ''Buddha''. Like that. Who is a ''Buddha''? Any enlightened person, realized soul is a ''Buddha''. Whose understanding is what we have been talking, "''Sarvam Kalvidam Brahma''." That is why if ''Buddha'' had to tell, like Swami Vivekananda, he will say each soul is a potential ''Buddha''. Actually that is what the Buddha's teachings tell us. Everybody is none other than. I am not somebody special. Everybody is a potential ''Buddha''. So neither ''Buddhena'' means we should not attribute this meaning to ''Buddh''a. That is Lord Buddha. But the followers of ''Buddha'' who divided themselves into four categories: ''Sautrantika, Ayubasika, Yogachara'', and ''Madhyamika.'' That is what Gaudapada is telling. This is not the way. Then what is the view of ''Buddha''? Peculiarly, Gaudapada should have used the word Baudhayi Vashita. It would have been better. That is there should have been, should not have been any confusion about it at all. So by ''Buddha'', what did ''Buddha'' speak? ''Buddha'' said there is something which is infinite, which is eternal, which is unoriginated and that is the nature of everything in this world. So if you remove all those words, "''Sarvam Kalvidam Brahma''." That was what Buddha's teaching. Because as Sri Ramakrishna puts it sometimes so funnily, all jackals all exactly the same. That is what we the ''Advaitins'' are followers of ''Vedanta''. We don't say that we are even ''Advaitins''. We follow, we are ''Advaitins'' at some time, we are, what is it called, Ramanuja's followers at another time, ''Vishwachitta Advaitins'' and sometimes we are ''Advaitins''. Because we accept everything. This is the teaching of Sri Ram Krishna. So, even we quote from the Bible, especially from the New Testament, Gospel of Christ. What does it say? Exactly the same three types of understanding that every wine plant is separate from each other. We are like branches of the same wine plant. That is to say all of us, like ''Vishisthadvaitin'', related very closely, inalienably, with ''Brahma''. But the third statement, "I and my father are one," absolutely one. And that is what we often say. Of course, most of the Christians, they don't accept that view because they have been brought that God is first of all personal and the moment God is personal, even we say that we are not one with Ishwar. This is a point I do not know whether we have discussed at this point. Swami Vivekananda gives a beautiful example for this. Shiva, no ''sadhaka'' should ever say I am one with ''Ishwara''. He can say I am one with ''Brahman'', but not ''Ishwara''. What is the big deal of difference between two statements I am not ''Ishwara'', but I am Brahman. What is the difference? Swami Vivekananda illustrated. Supposing, you take clay and make a mouse and an elephant. So, as clay, both the mouse and the elephant, since both of them are made of clay, are exactly the same. There is no difference. Clay is clay. But, endowed with name and form. So, a mouse and an elephant, they are quite different. Because, if you bring that mud elephant and put this mouse under its foot, then this ''Sakshatkara, Brahma Sakshatkara'' is instantaneous. So, we should never identify ourselves with ''Ishwara''. Also, Swamiji makes a little bit light interpretation. What is it? Supposing, everybody says, every realized soul, I am Ishwara. Now, who is ''Ishwara'', according to ''Vedanta''? So, he who creates and maintains and then dissolves. So, now, if a ''Jeevatma'' becomes ''Ishwara'', then different ''Jeevatmas'' become identified. One ''Jeevatma'' says, hey ''Ishwara'', I am ''Ishwara.'' I don't like your way of food. Interpretation. I want my own way of interpretation. This is how it happens. But, that is also not really correct because when a ''Jeevas'' merges in ''Ishwara'', there is no separation within and therefore, there is no question of this individual will maintain his individuality and the XYZ will be three different individuals and at the same time claim we are one with ''Ishwara''. That is not going to happen.

So, every teacher, realized soul will always, all the jackals, all in the same way, means every realized soul has to speak. Only thing is that because of the differences in language, the words used will be quite different. Otherwise, the essence of what they say is absolutely the same. So anyway, concluding this 99th, it says that the knowledge of the wise one who is all light is ever untouched by objects. That means he doesn't perceive any multiplicity and this is also from our viewpoint only. It is a description. Any description is only from one person to the other person. All the entities as well as knowledge, they are non-different, are also ever untouched by any object. Not only a realized soul, but even now we are not touched by anything else. A famous analogy for this will be if you are watching a movie on a cinema screen, the screen is never affected. It is raining, it is not affected. There is a huge blazing fire, forest fire maybe. So all the trees are burning like anything, but nothing happens to them. It is all appearance, nothing happens. So in our case, as if we are undergoing birth and death and happiness and unhappiness, good and evil, really it is not there. And ''Vedanta'' must be very practical. So if somebody equates the present situation that is going on, wars, everywhere there is a war going on, small or big or opinion wars etc. etc. or social wars etc. etc. How do we understand these things? Really speaking, they are nothing. How do we know? We have irrefutable proof for that. When any one of us, our mind is diverted, concentrated on any subject, then you forget everything excepting that subject. But when we enter into that state called ''Sushupti'', deep sleep state, then nothing touches. There is no second even to say there is a war. War between whose nations, whose, between which individuals, all this does not affect at all. So we have to understand he is coming to the conclusion that ''Sarvam Kalvidam Brahma'' and the word that ''Brahman, Tattvamasi Shweta Ketu'' that is what he wants, what Gaudapada wants to conclude. And just reminding what Sri Ramakrishna said, I heard great deal about ''Buddha'' and he is one of the ten incarnations of God. ''Brahman'' is immovable, immutable, inactive and of the nature of consciousness. And then he says, so ''Buddha'' was not an atheist. Who says ''Buddha'' was an atheist? Because the what is called ''Mimamsakas'' they have a peculiar definition of who is a believer. So anybody who believes in God, ''Brahman'', that is not the definition of a believer. Anybody who doesn't believe in the ''Vedas'', he is a believer. Anybody who doesn't, he is a non-believer. This is this also can create lot of problems. That is what Sri Ramakrishna is telling. Why atheist? ''Buddha'' was not an atheist. He was not an atheist. He simply could not express his inner experience in words. Then he says, do you know what ''Buddha'' means? It is to become one with Bodha, pure intelligence. By meditating on that which is of the nature of pure intelligence, it is to become pure intelligence itself. That is ''Jnana''. That is the meaning of ''Uddena Nabhashitam,'' means ''Boudhai Nabhashitam''. That is these different schools of philosophy and they have not been able. They are fighting. As we know, there are four main schools of Buddhist philosophy and we have discussed about it in this very chapter. While controverting, refuting the views of all these four people, Gaudapada has very briefly mentioned.

Now the question comes: we are not much enlightened by Gaudapada's explanation of these four. In fact, he doesn't mention at all what they really believe, except very, very briefly. Why is it? Because you must remember the people to whom he has been teaching these things in those days, in his times, which must be at least 50-60 years prior to Shankaracharya. Then there were people, all these schools were familiar. Also another point what we require is so in those days, man is not burdened by so much of overwork. Even when I was a young boy, I was born in a village. So practically, six or eight months of a year, there is not much work. Only after the rainy season, cultivation and other things used to go on. And rest of the time, the farmers, they just go on wasting their time playing cards, talking politics, sitting under a tamarind tree, etc., etc. And they solve every problem that arises in the world. And again, what is the truth? That next evening, when they sit for talking, then a new world is born with problems and again they discuss the problems and like Tartars who die and go to heaven, every morning they get up and go on hunting for the wild boars. By evening, with terrible exertion, they kill some boars and then bring them back and roast them and eat them, go to sleep. Miraculously, the boars will come back to life and run away into the forest and again, otherwise, you know, all the boars will be exhausted and they will be terribly bored by not able to do anything. So the same thing will be repeated. And that is very useful for us because until we realize the truth, we also have to go on boring God through our prayers, etc., until it becomes impossible for Him to tolerate us and grant us ''Mukti.'' So, just because He wants to be free from us, we have to go on practicing. What is prayer? Boring God to death. That is called prayer. So, now Gaudapada is coming to the conclusion.

दुर्दर्शमतिगम्भीरमजं साम्यं विशारदम् ।

बुद्ध्वा पदमनानात्वं नमस्कुर्मो यथाबलम् ॥ १०० ॥

durdarśamatigambhīramajaṃ sāmyaṃ viśāradam |

buddhvā padamanānātvaṃ namaskurmo yathābalam || 100 ||

100. ''Having realised that condition'' (i.e., ''the knowledge of the Supreme Reality) which is extremely difficult to be grasped'', ''profound'', ''birthless'', ''always the same'', ''all-light, and free from multiplicity'', ''we salute It as best as we can''.

So, this philosophy that I have been trying to express is difficult even to express these things. Only a person must be able to understand what Einstein's equation is of the theory of relativity. It is said that only eight people understood, including Einstein. Only seven other people have understood. But even to understand intellectually, the persons must be almost near Einstein. So, here also, only a person who has progressed in spiritual life and practiced austerities, developed all the spiritual qualities, earnestly surrendered himself to God, and then only, even intellectually, it is possible to understand. Then is it a waste of time for all of us? No. Because these ideas, as we go on repeating, they become firmly established in our mind. This is what is called injecting ideas into our brains, brainwashing. So, that is why Gaudapada is using certain words. What is the first word? Even for a ''Pandit'', it is impossible. What is the definition of a normal ''Pandit'', Sri Ramakrishna? They are like vultures. They talk big things. They don't understand. How do we know? Because their sight is only on the rotting corpses below, carcasses below. ''Darshan'' means direct experience. ''Duhu'' means extraordinarily difficult. Why is it so difficult? I think ''Ambeeram''. It is of such immeasurable depth. It is so full of meaning. It is impossible to understand unless the intellect is honed to the finest point. What is that finest point? This is called ''Brahmakaara Vruthi''. Then only a person can understand.

What is this that is to be understood? This ''Advaita. Advaita'' is not the name of a philosophy. ''Advaita'' is another name for ''Brahman''. That which is without any second. ''Advaitam.'' So ''Ekam.'' There is only one. Even to use that word ''Ekam'', the people hesitate. So ''Ekam Eva Advaitiyam''. That is the word they use to deny any what is called multiplicity. Even to say there is only one person who can understand. Implicitly it means there are many people and most people, none of them are capable of understanding excepting that one person. Even if we use that word one, it means we are indirectly indicating what is called multiplicity, ''Dvaitam''. That is what is meant. ''Ajam'' is unborn. It cannot be born. Why? Because birth means change. That which is ''Nityam'' can never be changeful. Only ''Anityam'' means, one meaning is that it is temporary. That means it is subject to continuous change. ''Ajam. Samyam. Samyam'' means it is one. There is no way we can say it is uniform. Infinity means uniform. ''Visharatam''. It is of the highest what we call knowledge. ''Visharatam''. We have come across this word ''Visharatam'' I think a few times in this fourth chapter and that means ''Brahma''. All these words ''Durdarsham'', ''Atigambeeram, Ajam, Samyam, Visharatam'' and there is a ''Samya'' for this because if we go to the beginning of this ''Alata Shanti Prakaranam'' so Gaudapada salutes that highest reality called Brahman with another few epithets and here he is giving these few epithets. ''Budhva'' means by realizing, not by knowing but by realizing. As we discussed I know a tree, I know x, y, z I am separate that person or that object is separate. No, here ''Budhva'' means I am that. A ''Padam Budhva'' Padam that state or status of being one with Brahman. A Nanatva where there is no Nanatva multiplicity is completely absent there and then he wants to thankfully complete his karikas Namaskurma I, we actually he used this plural ''Namaskurma'', we salute ''Yathabalam'' means to the best of our ability because even when we are doing ''Namaskaram'' if ten people are doing ''Namaskaram'' to somebody ten different ways of expressing their ''Namaskaram'' can happen but what is real ''Namaskara'' that I do not exist, only you exist. That is the ''Na Mama'', nothing belongs to me including I, I do not belong to my own self so I can only salute it ''Yathabalam'' whenever Sri Ramakrishna used to say Kali Kali this is what he says ''Namaskurma Yathabalam'' having realized that condition that is the knowledge of the supreme reality which is extremely difficult to be grasped, profound worthless always the same, all light and free from multiplicity we salute it as best as we can.

With this, the hundredth ''Karika'' is over. This fourth chapter, called ''Alatha Shanti Prakaranam'', is the biggest chapter, whereas earlier there were 38 ''Karikas, shlokas'', or 48, etc. Here, this one has got 100, so with this, this has come to an end. I have to conclude that one, but we will do that earlier. So earlier also at the beginning, as I mentioned just now, in this ''Alatha Shanti Prakaranam'', second ''Karika, "Kitaha Avivadaha Aviruddhasya Deshitaha Namamyaha,''" before beginning itself, I salute that supreme reality or the methodology. What is it? Earlier, he was saluting the philosophy of ''Advaita'', and here he is concluding just like you know, even when we say "''Sahana Vavatu Sahana Bhunaktu''," we chant at the beginning of the class, we also chant at the end of the class. Shankaracharya comes to our aid. What does he say? When we are beginning, it's an earnest prayer to the divine that both the teacher and the student, whether it is one student or many students, it doesn't matter. May God protect us together. That means what? Let there be no obstruction, and let the teacher be endowed not only with that right knowledge but also with the energy and with that love because whatever is conveyed with love, that alone can really enter into the brains of the addressed people. That is "''Sahana Bhunaktu''." May we both enjoy, and this is a very important word. Accordingly, the word "''Bhunaktu''" means may we enjoy. So when we are studying this class, I am enjoying, but you also have to enjoy it. Otherwise, you say, "What is this you are talking about ''Brahman'' all the time?" And you may be enjoying, I don't know, but certainly I am holding on with a tremendous willpower. That should not be the idea at all. So "''Sahana Bhunaktu,''" and not only that, "''Sahaviryam Karavavahai''." May the teacher and may the student, the teacher and the taught, both, that means there must be some effect of this teaching on both sides. It is a prayer so that God may remove all the obstacles. This is at the beginning. What is at the end? The end is that, "O Lord, you heard our prayers, the teaching is successful, I have realized, at least I have understood what it is, and I have no other goal but realizing this truth by ''Sadhana'', etc." Because remember, even if Sri Ramakrishna teaches, that is a tremendous teaching, but at the same time, sometimes Sri Ramakrishna used to touch a person cleverly and then go on removing whatever obstacles are there for the reception of his teaching. But after that, they have to do Sadhana. So in the beginning, it is a kind of prayer; in the end, it is a thanksgiving. That is what he is telling. What did we see earlier? This ''yoga'' is called ''Aspersha Yoga''. Nothing can really contaminate it. That means there is no second thing. ''Sarva Sattva Sukhaha''. It gives the highest happiness, five kinds of happiness: what is called the processed happiness, intellectual happiness, aesthetic happiness, moral happiness, and spiritual happiness. And Itaha. It conduces to the welfare of everybody, whoever hears it with a modicum, at least, of sincerity, concentration, and devotion. ''Avivadaha''. There is no controversy at all. This is the highest truth and ''Advaita''. So when a person realizes this grand truth taught here called ''Advaita'', another name, don't forget about the school of philosophy called ''Advaita'' here. ''Advaita'' means ''Brahman. Avivadaha''. In his eyes, everybody is a ''Brahman''. There is nobody who is going to oppose him. Even opposition is not a correct word. Perception of duality. Duality is called ''Viruddha'' and ''Deshitaha''. This highest teaching has been taught to us. ''Tam Namamyaham''. I am saluting both my teacher, who is the representative of ''Brahman'', and through him, ''Brahman'' itself. So ''Asparsha Yoga, Sarva Sattva Sukhaha, Itaha, Avivadaha, Aviruddhaha, Deshitaha''. Whereas in this, "''Dodharsham, Atigambhiram, Ajam, Samyam, Visharadham'', and ''Anatman.''" So with this, the 100th one is over. But in my next class, probably I will try to complete it. Now I will review the whole thing once more so that we should be able to complete it once more just to remind ourselves.
[[Category:Mandukya Karika]]

Mandukya Karika Lecture 150 on 17-April-2024

2024-04-29T17:20:48Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
In our last class, we have completed the 97th ''Karika''. What does this say? That the people who are ignorant. Who are the people who are ignorant? Those who see multiplicity, plurality, they are called ignorant people. And they are called ''Avipashchitaha''. That is, ignorant people, not knowledgeable people. But for the real self. So such people, they are always attached to things. Now, I give very interesting examples. When we say something is impure, it doesn't mean always dirt, dust, stain, etc. Two things coming together, that is called impurity. But one fact we have to keep in mind. No two things can ever become alike. For example, if water is mixed with dirt, water can be separated, dirt can be separated. Really speaking, two separate things can never become united 100%. But if you mix salt or sugar in water, it appears only, but really has not become one. So when we are drinking sweet water, we are drinking both the sweetness and also the wateriness. But it doesn't mean water has changed its nature or sweet has changed its nature. So the point is, those who do not know that there is only ''Advaitam'' and there is no birth. Such people by Gaudapada are called ignorant people. For them, always there is an association. Multiplicity itself is impurity. Purity means there is only one thing. Even from a common sense point of view, say a chair exists, a house exists, etc. You just remove all those chair, house, tree, animal, what remains is existence. Existence is always pure. But when this existence is forgotten and we only see the manifestation of the existence, that is called impurity. So this is what happens to them. ''Asangata Sada Nasti'', the slightest idea of plurality in ''Atman'', entertained by the ignorant, separates them off from their approach to the unconditioned, where there is then the destruction of the veil covering the real nature of the ''Atman''. This is a question mark. When a person has not been able to take one step forward and is claiming that I would like to climb Mount Everest is impossible. So this is what Gaudapada wants to say. But it is not a criticism of ignorant people. It is to point out that really speaking there is only ''Brahman, Atman'' and nothing else. So he is reminding us, plurality doesn't exist.

And how is plurality manifesting? In the form of the waking, dream, as well as dream, dreamless, deep sleep, ''Anumatreti.'' Suppose somebody says, "I see oneness 99%, but 1% I have got." So very often we come across, you see, towards my whole family, I have no attachment. But you know my youngest baby, somehow my heart is pulled by her. And that little pull is more than sufficient to make him fall, not go anywhere else. As an illustration, the life of Buddha teaches us a big lesson. Buddha had decided to renounce the world. Just then he was married and he had a son called Rahula. And the day he was born, it was such a lovely baby. Buddha was one of the handsomest of persons. Not only the greatest ''sannyasin'', but the most handsome, the most virulent, powerful. That is why when later on, Buddha returns to his place, Kapilavastu, and thousands of people went to see him. And by that time, Buddha had thousands and thousands of ''sannyasins''. So this Rahula was a young boy, peeped out, and then he must have known his father had returned. But he could not find out who his father was, because there were thousands of shaven heads. Like finding out a shaven-headed fellow in Tirupati. So he asked his mother, "Who is my father? How do I know from here?" She said, "Look carefully and you will see there is only one lion among them and the rest are all sheep." And Rahula looked and said, "There is only one man. There is not physically much difference between others. But something is so striking, so virulent, he cannot avoid it. So everybody is that same ''Brahman'', but even the slightest of this attachment." So Buddha decided or Siddhartha decided to renounce the world. And then he went to take last look at his wife and at his child. Somehow his wife did not pose any problem. But this loveliest baby sleeping so peacefully, the description goes, he was praying to come out and then again, let me look once more. And then he looks and then he comes, no, no, let me look once more, once more. But finally he made up his mind, after all he was Buddha. And then he renounces the world. Even a little bit of attachment and Sri Ramakrishna teaches it. Such a marvellous teaching, hidden deep. There is an apprentice, he is working with some cloth sellers. And you know, there is a difference between number 46 and number 47 thread. People like us, we will not be able to distinguish between number 1 thread and number 100 thread. But these people can do it. So accepting a person works very hard. So number 46 and 47, the difference between the thickness of this small thread requires a tremendous amount of observation. That is where most of us fail. And why do we not progress? Of course, not because of ''Anu'', but we are tightly bound by iron chains.

Anyway, what Gaudapada wants to say, even if there is 1% of what is called multiplicity, "I am different, God is different." How do we understand? Because Ramanuja's philosophy, ''Vishisthadvaita'' says, a person goes to ''Vaikuntha''. What is the difference between God and the devotee who reaches ''Vaikuntha? Anumatra'', just very little. So ''Salokya, Samipya'', then ''Sarupya'', he becomes like, even then there is a distinction. The devotee who advanced so much, he looks exactly like Vishnu. Does he? Look at what Sri Ramakrishna had done by meditating upon Anjaneya, he became Anjaneya. And by meditating upon Radha, he became completely identified with Radha. So a devotee who meditates on the form of Vishnu, he also assumes the same form, but there is a slight distinction there. He is big, I am small. And he is all-knowing, I am what is called ''Alpagna''. He is ''Sarvagna'', I am ''Alpagna''. He is ''Sarvashaktimaan,'' I am ''Alpashaktimaan,'' etc. That is why he is telling, "''Anumatrepe vaidharmye jaya maane''," for whom ''avipaschitaha'', that is an unwise person, ''asangata sadhanasti'', double negative, ''asangata naasti.'' So that means ''sangatya'', oneness with ''Brahman'' is impossible. "''Kimatha avarnachyute he,''" but to speak of even this much of ''anumatra'', multiplicity is creating so much problem. And there are people who are bound with thick iron chains. "''Kimatha avarnachyute he''," it is impossible. No? Is it really impossible? If it is impossible, then what is the point of Gaudapada's teaching, say Sri Ramakrishna's teaching, Krishna's teaching, Rama's teaching? It is to emphasize that you should not have, one should not have, a ''sadhaka'' should not have even the slightest differentiation. He should see the same. And in Sri Ramakrishna's life, there is a beautiful illustration. One day Sri Ramakrishna was in the highest mood and he wanted to bestow the same thing to his beloved Narendra. So Sri Ramakrishna had smoked that habul-babul and he wants Narendra to smoke from the same pipe. But Narendra had by this time observed how pure Sri Ramakrishna was. And he was not feeling so sure about himself. So he was hesitating. "You give it to me, sir. I will wash it." And then Sri Ramakrishna says, "What? Even now so much of ignorance. What is the difference between you and me?" Of course, from Sri Ramakrishna's point of view, there is not much difference. But it does not mean that we do not feel the difference at all. So this is like that. It is a very interesting concept, you know. A person, a small baby, the baby is the son of a queen and king. But he does not know that his father is a king. All-powerful, he can take away life from anybody. His mother is so powerful, she can take away even the life of her husband. But the baby does not know. Simply runs. So maybe some of you have read the story of Akbar and Birbal. Once Akbar put a question, "So if somebody plucks my beard, what should be done?" Everybody said, "Cut off his head." And Birbal said, "No, you might even reward that person." And can you prove it? Yes. So Akbar had his grandson, I forget his name, Kupshu or somebody like that. So he trained him so that this Birbal also had a beard. So every time the baby by mistake pulls the beard of the Birbal, he gives him sweets. So he trained him for some time. Whenever the baby wants some sweets, all that he needs is to pull the beard of Birbal. So nicely trained him. And one day in the full ''Sabha'', court, he brought the boy and let him go to his grandfather Akbar. And the boy straight went and started pulling the beard. Of course, Akbar rewarded him with some sweets. So we are like that people. And there are so many illustrations.

So Holy Mother is considered the most loving mother in the whole world. But there were people who could not approach her, especially the direct disciples. The question of even coming near doesn't arise. This bulky Swami Shardanandaji refuses to prostrate from a long distance. But everybody else is running. And if they are children, they just run. So how do they run? Because they don't consider Holy Mother as a ''Chidam Mata'', Universal Mother, all-powerful. She is one, the source of great joy in the form of good sweets and food, etc. So ignorant people like us, we go. And she also reacts exactly the same way. You must have heard this incident so many times from my own talks. Swami Vivekananda returned from the West and then he went to see Holy Mother. And one devotee also followed him out of curiosity, what happens when this great Swami, world-famous Swami meets Holy Mother. And in those days, Holy Mother was on the first floor of the Udbodhan building, Mayerbadi. And Swamiji, very cheerfully talking about, joking, etc., because he was entering into that deep mood of all-knowing. As soon as he entered Udbodhan, he became extraordinarily serious. And as he put his foot on the steps, his whole body started trembling. And he was putting Ganges water over and again on his body so that he can become purified. Slowly he climbed, made ''Sastang Pranam'', and then, "How are you, Mother? I am fine. My son, how are you?" Only two, three sentences were exchanged. And then he came down. Of course, Holy Mother sent some ''Prasadam'', etc. So, we run to Holy Mother. But how come this great Swami was trembling? Because the more knowledgeable, the more the glory one recognizes, the more one feels hesitant. So, what is the point we are talking about? If we have the slightest one single thread of attachment to this world, we will be forcibly pulled. Shankaracharya gives a beautiful analogy. When an impure person is trying to cross the ocean by swimming across the ocean of ''samsara'', the crocodile of death, even if for one millisecond the person forgets who he is, that moment of ignorance, he will pull that fellow down and devour him. Similarly, we have a story of Shukadeva's birth. It is said that for 16 years he was in the womb of his mother. And the father was getting restless. Why is not my son coming out of the mother's womb? Then he prayed to the Divine Mother, ''Mahamaya'', "Mother, cover him." She said, "Okay, out of love for you, I can only hold him in my ''Maya Jala'' just for a fraction of a second." And that second he came out. Like Hanuman, who was caught by Meghnatha, by ''Brahmastra''. This poor Meghnatha does not know that ''Brahma'' had given a boon to Hanumantha that only this ''Brahmastra,'' it can hold you only for a fraction of a second. Of course, it appears as though he is bound, but he knows I am completely free. But here in this 97th one, what are we talking about? That we have to be extremely careful however much we are doing ''Japa, Dhyana'', meditation. Unless we are so pure, so vigilant, even the slightest one second's forgetfulness.

I can tell you hundreds of stories. There was a ''sadhu'', but I will only tell you just to illustrate, to understand this particular ''shloka'', ''Karika''. There was a ''sadhu'' who took a vow, "I will never look at the face of a woman for more than 50 years." He never came out. One day he was sitting, it was evening, and then he heard the sound of anklets. Usually they are worn only by village women when they come out to collect some firewood, etc. This ''sadhu'' knew it, but before he could control himself, he ran out of curiosity and saw a woman who was collecting some firewood, and then she was going back to her village, and she had these anklets, and those anklets were making sound. He knew all that, but he could not control himself. Then he understood the power of ''Mahamaya''. So he cut off his feet and said, "From now onwards, you will not move." What is the point of cutting off feet? Because if there is that ignorance, ignorance comes in the form of, you know what? This is what Patanjali Rishi says, ''avidya''. From ''avidya'' comes ''asmita'', egotism, and from egotism comes ''raga'' and ''dvesha'', likes and dislikes. And from there comes the love of the body, which is the instrument for enjoying or for getting attached or detached from the worldly objects. So we have to be extraordinarily careful. And if we do not get rid of it, the question of avarana chuti, means complete destruction of this ignorance, is impossible. Now, avarana chuti means destruction of the ignorance. ''Avarana'' means covering. Remember, ''avarana shakti'' and ''vikshapa shakti''. Now, let us keep in mind this word ''avarana chuti''. It is impossible. So this has given a key, as it were, to the opponent. So that means your ''advaita'' is a false ''advaita.'' Why? Because you say it is impossible to get rid of ignorance. That means how many things are there? ''Brahman'' is there, and ignorance is also there. When there are two, the question of ''advaita'' will not arise. Only ''advaita'' will be there. Without understanding what Gaudapada or ''advaita'' ''acharyas'' are trying to express, this is what this ''purvapakshay'', who is ''purvapakshay''? Ourselves. We who are studying, we might have, if we do not have doubts, it is not because we have progressed spiritually, because we don't have that capacity even to think and to find out faults. Shankaracharya himself, or Gaudapadacharya himself, raises this point, and then he is talking.

In the 98th,

अलब्धावरणाः सर्वे धर्माः प्रकृतिनिर्मलाः ।

आदौ बुद्धास्तथा मुक्ता बुध्यन्त इति नायकाः ॥ ९८ ॥

alabdhāvaraṇāḥ sarve dharmāḥ prakṛtinirmalāḥ |

ādau buddhāstathā muktā budhyanta iti nāyakāḥ || 98 ||

98. ''All'' Dharmas (''i.e.,'' Jīvas) ''are ever free from bondage and pure by nature''. ''They are ever illumined and liberated from the very beginning''. ''Still the wise speak of the'' Jīvas ''as capable of knowing'' (‘''the Ultimate Truth’'').

That word ''avarna'' has come in the 97th. That is why I wanted to draw your attention to it. ''alabdha avarnaha'' completely uncovered. There is no cover-up at all. For whom? For everybody that we call a ''Jeeva''. Because all this discussion about ''advaita'' is not from the ''brahman''<nowiki/>'s point of view, but from the transactional point of view. So I am a ''sadhaka'', you are a ''sadhaka'', some people are ''sadhakas,'' some people are not ''sadhakas''. So we go on making a distinction. This is rich, this is poor, this is learned, this is ignorant, this is powerful, this is weak, and this is wise, this is unwise, or otherwise, etc., etc.

But what is Gaudapada emphasizing all the time? "''Sarve dharmaha''" All the ''Jeevas'', first of all, this is a contradiction to Gaudapada's own teaching. There are no ''dharmas''. It appears to be for us. When we stand in front of ten mirrors, we see ten reflections and think that there are ten people. And this "''dashamasthomasi''" is a marvellous story. We all know that. Hopefully, you remember it. So a peculiar word. He could have very easily substituted it. "''Sarve Jeevaha''." But he is deliberately using "''Sarve dharmaha''." All the ''Jeevas,'' all the ''pranis''. And we have to take anything that is existing. "''Prakruti nirmalaha.''" By nature. ''Prakruti'' means by nature. "''Nirmalaha''" means completely pure. No ''mala'' is there. Last class we explained what is ''mala''. When two things are so close that we mistake that two things have become one. United. That is three types of unity I have told you. That you bring a piece of wood and a piece of metal and then bring them very together. Our houses, our furniture is made up of like that only. They are very near. But both are appearing. We can discern both. That is the lowest type of unity. Second type, you put some either sugar or salt in water or milk and then we don't see both. We see only either water or milk. But where is that sugar, sweetness? It is there. Everywhere. But it is not visible. But it doesn't mean they have become one. They are as separate whether they are outside or the sugar is inside, salt is inside. It doesn't matter really. Because what is the way to know that they can be separated by the process of distillation which Bhagawan Surya Deva is doing all the time. This is the much difficult to discern as the second type of unity. Third type of unity is you pour water into water, milk into milk, oil into oil. Then you will see that they become completely one. So that is the third type of unity which is the real unity. And we have to remember two separate things are not getting united. It is the same thing. Maybe they are ''Nama'' and ''Rupa.'' There is small tumbler and big tumbler. Both tumblers are having water only or oil only. That is the idea here. "''Sarve Dharmaha.''" All ''Jeevas''. "''Prakruti Nirmalaha''." So they are by nature absolutely pure. Pure means only one without a second. "''Ekam Adhvithiyam''." "Ekameva Adhvithiyam." That is the meaning of "''Prakruti Nirmalaha.''" And not only that. "''Adhav Buddha." "Adhav"'' means from the very beginning. They are of the nature of pure consciousness. "''Buddha''" means enlightened but not in the sense of we have become ''Jeevas'' and then we practiced ''Sadhana'' and one day we became ''Brahman''. No. It is just like waking up from a dream. Suppose you dream, that you went to America and returned back. The fact is you have never gone there. You are here only but you are only thinking I have gone. And then after some time you wake up and say oh I was dreaming like that. I was imagining like that.

So ''Brahman'' had never become ''Jeeva'' or ''Jagat'' and will never become. It did not become. It is not becoming. It will not become. It is called "''Adhav Buddha''." And therefore, "T''atha Muktha''." Even remember these words are only from our point of view who are ignorant people. "''Tatha Muktha''." They are liberated. Does ''Brahman'' say I am a liberated soul? Who can say I am a liberated soul? Who can say for example I am a happy person? Who can say I was unhappy and something I did or somebody did and I became a happy person. So he should know the previous condition and only it is possible. Now that is not there. "''Adhav Buddha.''" From the beginning I am ''Brahman. "Aham Brahmasmi."'' Again from the transactional point of view. ''Brahman'' does not sit thinking am I ''Brahman'' or not? Have I any doubt whether I am ''Brahman'' or not? There is no mind at all. Even "I am that" idea will not be there. This is for our meditation. "''Tatha Mukth''a." They are by nature absolutely free, infinite, one without a second. "''Iti Nayaka Budhyante''." This is the thought process of ''Nayaka.'' Again peculiar word. Usually ''Nayaka'' means a leader or the ruler of a state or ruler of a small place, not even a ''Raja''. Here ''Nayaka'' means simply a leader. But as I said, this peculiar ''Nayaka'' here means those who are what is called totally independent. They are called ''Nayakas''. In other words, ''Brahma Gnanis''. That I am ''Brahman Nayaka Tatha Budhyante''. They understand. When the ''sadhana'' is complete, what do they understand? That I was never non-''Brahman'' and I have not done any ''sadhana''. At no time I was a ''Jeeva'' and then I did ''sadhana'' and then I have become liberated. Such things do not happen. I am from the very beginning that I am ''Brahman'' only. Who thinks? Does ''Brahman'' think like that? No, no. It is a description by ourselves. So this is all of the ''Avarana''. So this is the what is called answer to as an objectionist that you are telling that some people can never get rid of, destroy the ''Avarana'', the covering that is ''Avidya''. For that he says no, no. There is nobody. In fact the ''Avarana'' never came. This is an idea being drilled into our minds as if I have become a covered up person. First I was ''Brahman'' then somehow I became a ''Brahman'' and now I do some ''sadhana'' and then I again become ''Brahman.'' I regain my position. There is a beautiful ''Advaitic'' work where actually these books have peculiar titles. They are called ''Siddhis''. So "''Advaita Siddhi.''" So "''Naishkarmi Siddhi.''" Etc. There is one particular book. It is called "''Swarajya Siddhi." "Swarajya''." That is obtainment of one's own kingdom. These are again human words living in ignorance. That is I thought I was ignorant and then I did some ''sadhana.'' My ''Guru'' had bestowed his grace and then I realized that I am a realized soul. I was always a realized soul. No. So we have to use so long as we think there are many and some are bound, some are not bound and does a person who is bound can he ever recognize who is not bound? It is impossible. So "''alabdha avarnaha sarve dharma''," everybody.

Now earlier I interpreted it as even what we call non-living. How can non-living be called ''atma, dharma''? If you think deeply, you can also have this kind of doubt. What is the answer, you know? Who is telling that there are living creatures and non-living creatures? Is it according to the ''Vedanta'' or is it according to the western type of thinking? It is purely western type of thinking. We have been brainwashed. But how do we justify it? Swami Vivekananda had made it very clear and during my talks also I have been trying to make it, for example if you ask a western scientist what is this mud that is the earth, clay? Is it living or non-living? And of course he says it is non-living. What about water? Non-living. What about fire? Non-living. What about the air? Non-living. So everything is non-living. But they say that inorganic that is one word biologists use, inorganic. And then after some time God knows under certain circumstances, fortuitous circumstances, the life comes out. They become organic. Organic means what? Alive. They have got some organs, some limbs. They become aware. I have got a stomach, I have got a head, I have got eyes, I have got etc, etc. So Swami Vivekananda burst this bubble, pricked this bubble and said so you are saying that this non-living doesn't have ''prana'' as its inherent nature. And now the science says that something illogical cannot become logical. So if the non-living is not having life how can it manifest what is not there already? And then only hopefully some people will understand what Swami Vivekananda means. What we mean is that all ''Jeevas'' are when they are in complete non-manifest state they are called non-living or what we call ''jada''. But when they start manifesting, sprouting like seed when it comes under the right circumstances wet soil and suitable climate etc it starts manifesting its own nature. So we don't make the difference. We should never make the difference living and non-living. You can say that a growing a seed slowly growing something that is in a seed is unmanifest state that is what modern scientists used to call inorganic, non-living ''jada''. No, there is nothing called ''jada. Jada'' simply means that they are not ready to understand or to begin the evolutionary cycle. Even inorganic is also standing on the ladder of this evolutionary escalator. No doubt about it. So this 98th is crashing the objection that there is no ignorance. Ignorance means world. World means creation. There is no such thing at all. From the very beginning ''Brahman'' only is there. ''Brahman'' only will be there and there is nothing other than ''Brahman''. But because we are still in the grip of this multiplicity ''Brahman'' is somewhere I am finite but ''Brahman'' is infinite. You ask yourself, are you infinite? Am I infinite? You say I am finite. And ask yourself then what is my idea of ''Brahman''? Oh, it is infinite. So I am finite but ''Brahman'' is infinite. Is it possible that in infinite there are two things called one is infinite and another is finite. It is impossible.

Whether it is Shankaracharya, Gaudapadacharya, or any ''Acharya'' trying to make the point clear, it is okay so long as we are in ignorance. But at least theoretically, intellectually, we should be able to understand it. What is it? All ''Jeevas'' or ''dharmas'' are ever free from bondage and ever pure by nature. They are ever illumined and liberated from the very beginning. But still, ''Nayakas'', the wise people, enlightened people, speak of the ''Jeevas'' as capable of knowing the ultimate truth. They are speaking because they are wise people. If you say you are ''Brahman'', then we will not understand. But if we say, supposing there is a boy, he wants to be one of the best cricketers or footballers, then in the very beginning itself, you start discouraging him. "You are never ever going to become that famous footballer or cricketer or basketballer," etc. He will get discouraged. Then what should be done? "You are quite capable, but how did that person become?" He practiced it from the very beginning, and you are at the right age. Start practicing, and you will attain, knowing fully well that even though you are ''Brahman'', what you are becoming is not ''Brahman.'' You are getting rid of your idea of non-''Brahman''. This is what they want to say, so this is the reply to the objection that there is no ''Avarana'' at all, even of ''Avarana Chuti'' or ''Avarana Nasha.'' There is no chance for that at all. Then these are just final conclusions of the entire ''Mandukya'' Upanishad, especially the explanation from ''Mantra'' 7 onwards, where it is said, "''Shantam Shivam Advaitam''." This is the whole, what is called ''Vaitadhya Prakarnam'', the ''Agama Prakarnam, Vaitadhya Prakarnam'', and ''Alata Shanti Prakarnam''. These are all nothing. ''Advaita Prakarnam. Alata Shanti Prakarnam'' is only an elaboration of that 7th ''Mantra''. And then, now he just wants to clarify something,

क्रमते न हि बुद्धस्य ज्ञानं धर्मेषु तापि (यि) नः ।

सर्वे धर्मास्तथा ज्ञानं नैतद्बुद्धेन भाषितम् ॥ ९९ ॥

kramate na hi buddhasya jñānaṃ dharmeṣu tāpi (yi) naḥ |

sarve dharmāstathā jñānaṃ naitadbuddhena bhāṣitam || 99 ||

99. ''The knowledge of the wise one, who is all-light'', ''is ever untouched by objects''. ''All the entities as well as knowledge (which are non-djfferent) are also ever-untouched by any object''. ''This is not the view of the Buddha''.

Now, there is this verse clarifies one important point, "''Naitad Buddhena Bhashitam''." Many people are even now under the illusion that Gaudapada either he was what is called a Buddhist in disguise, or he has been deeply influenced by Buddhism, and so he is talking like this because of the certain words he is using. As I mentioned many times, "''Dharma''" is one word like that. This "''Kramate''" also is another word. "''Tainaha''" is another word. So he has borrowed. Why did he borrow? Very simple. If you observe the English language I am using, I am using the language which is current, which is understood by most of the people right now. But if it is 100 years back, "Thou shalt not come to me. I am indeed very with you." This kind of language has to be used because that was present in what is called learned society. And after 100 years, what type of language will come, God alone knows, or he also doesn't know. So here, "''Kramate Tainaha''," these are some misleading words. So anyway, what does it mean? The knowledge of the wise one who is all light is ever untouched by objects. "''Kramate''" means untouched.

So, and then he says, "All the entities, as well as knowledge entities and knowledge, are non-different, and are also ever untouched by any object." And this is not the teaching view of the Buddha. Now we have to be extremely careful about this word. Gaudapada is not talking about this Buddha. If anybody understands by this word that this is not spoken by Buddha, meaning Gautama Buddha Siddhartha. Then here Buddha means the four schools of philosophy as we have seen earlier - ''Yogachara, Madhyamika'', etc. - it is their views. But what Buddha said, we are going to discuss it, and from whom? From the very mouth of Sri Ramakrishna himself, what he understood by the word Buddha. So here, "''Kramate''" means what? It is not influenced, it is not contaminated. The knowledge of the enlightened ones is never made impure by what is called any object in this world. What do you mean by just now we discussed when there are two things, they come together, three types of... they are very near or one is within one of the other, or it is... there is only one object. So, we are talking here that this attachment, the very word objects, just as we have seen in the 98th, there is no object. There are much less many objects, there is no object at all. So, if there is no object, there is no subject also, that means there is no ''Dwaitam'', there is no multiplicity. That is what he wants to convey. Put it in simple words, an enlightened person doesn't see any second object; therefore, the question of his being becoming impure doesn't arise at all. And only an enlightened person is untouched by any object. Contaminated, untouched here means what? Untouched means perceiving that there is something other than me, perception of multiplicity is called untouched. But here, "''Sarve Dharma, Sarve Jeevaha,''" as I said, both the living and non-living, everything in this world is nothing but pure existence. So, a mountain is, and according to ''Vedanta'', the moment we use the word is, that is called ''Asti'', that is called ''Sat''. In the beginning, there was only existence, nothing else was there, that means there was no manifestation, that manifestation is called ''Dwaitam,'' multiplicity, ''Jagat'', world, creation, etc. So, not only the enlightened person is free from any contamination of any object, that means he doesn't see a second, but "''Sarve Dharma, Tatha Jnanam,''" the knowledge of every ''Dharma'', that means every ''Jeeva'' especially, is also exactly like that. It is the reiteration or repetition of the earlier ''Karikas'' also, "''Sarve Dharma, Tatha Jnanam."'' So, all the Jnanam, knowledge also is untouched, that means they are pure because a person can never lose his normal nature, even if the person thinks that he has lost. For example, a normal person had suddenly become an abnormal person, a madcap, but that is according to me and you, according to Sri Ramakrishna, accepting him, including him, everybody is mad, whoever thinks that I am separate from others is a mad fellow, ''Agnani.'' In other words, "''Sarve Dharma, Tatha Jnanam''," the knowledge of everybody also, maybe they are not understanding it properly, but they are, what is called, it is untouched, that means there is no second object, that means ''Ekameva Advitiyam''. And this is the 99th ''Karika'', what is it telling? There is no ''Jagat'', there is no ''Jeevas'', there is no any other ''Vastu'', there is no subject-object division, there is no waking or deep sleep or dream state. Everything is nothing but pure ''Brahman. "Brahma Eva Asti, Brahma Eva Abhavat, Brahma Eva Bhavishyati.''

So, it is beyond time, space, and causation. That's what he wants to tell. "''Sarve Dharma, Tatha Jnanam''." And then, in the end, he says, "''Nayi Tad Buddhena Bhashyatam,''" and this is not the teaching of Buddha. And as I said here, Buddha means Buddhistic schools of philosophy. That is what we have to understand. As I said, it's peculiar words. "''Tainaha" means "Jnaninaha''," one who is always... Why he should go to choose of all this, what is called unfamiliar word, God alone knows, and he is not here to answer, so we should not need to waste any time. Who is always dumb, so such a person is called "''Tai." "Tai"'' means "''Jnani.''" So, Buddhistic "''Jnanam, Sarve Dharma, Tatha Jnanam," "Nayi Tad Buddhena Bhashyatam''," this is not the teaching of the Buddha. But what is the difference between Buddha and Buddhistic schools? Both the ''Matham'' and Buddha... Buddha was not a philosopher. Rama was not a philosopher. Krishna was not a philosopher. Ramakrishna was not a philosopher. Swami Vivekananda was not a philosopher. But their teachings have been by the other ''Acharyas,'' they have been twisted, divided into ''Dvaita, Vishishtadvaita'', and ''Advaita.'' A big debate is going on now. What is the philosophy of Sri Ramakrishna? Is he a ''Dvaitin, Vishishtadvaitin'', or ''Advaitin''? Firstly, is he a ''Shakta'', is it ''Advaita Shakta, Advaita'', or ''Shankar Advaita'', or is he a follower of Ramanuja, because Sri Ramakrishna speaks nothing but ''Sharanagati''. So, what is the philosophy of Sri Ramakrishna? Sri Ramakrishna gives a very peculiar answer, a very interesting answer. So, Yam comments upon it when ''Brahma Samaj'' people used to come. Sri Ramakrishna used to talk in such a clever manner. They thought that he was a follower of ''Samaj.'' When ''Shaktas'' come, he speaks so much about Divine Mother, they were 150% convinced he was a ''Shakta''. When ''Vaishnava'' comes, he speaks about Radha Krishna so much and goes into ''Samadhi'' and sings so mellifluously, they thought he was a ''Parama Vaishnava.'' So, like that, whoever comes, ''Advaitin'' comes, he will talk such highest ''Advaita'', he was stunned. But when ''Advaitin'' comes, oh, he will go there, he will remove the chappals, he will go to the temple, he will make ''Pranams'', and then he will receive the ''Prasadam''. And a ''Bhakta'', this man, the greatest ''Bhakta,'' and this is what I am after, he will be my guide. So, he is everybody to everybody else. What is the philosophy of Ramakrishna? ''Advaitin'' comes and asks, "This is what I believe, what do you believe?" "I also believe the same thing." He comes to me, ''Visisht''a''dvaitin'' comes, "What do you believe?" "I believe in what you believe." And then, ''Advaitin'' comes, "What do you believe?" "I believe what you believe." So, whoever comes, an ''Nastika'' comes and says, "I don't believe in God." Ramakrishna says, "I also don't believe in God." What does he mean? He means, "You stupid fellow, I don't believe in God because I am God. There is no other God anyway." So, in this 99th, what he wants to say, that Buddha's teaching was different? No. We are not talking about Buddha, Gautama Buddha, Siddhartha Buddha. We are talking about philosophical teachers who came after Buddha, and he wants to say no school of philosophy was as close to this philosophy called ''Madhyamika'' school as propounded by Nagarjuna, the greatest intellectual philosopher. Very close, but there are some differences, and I thought that they are very good differences and very useful also. And from this, Sri Ramakrishna makes certain statements also. We will talk about it in our next class.
[[Category:Mandukya Karika]]

Mandukya Karika Lecture 150 on 17-April-2024

2024-04-29T11:11:04Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
In our last class, we have completed the 97th Karika. What does this say? That the people who are ignorant. Who are the people who are ignorant? Those who see multiplicity, plurality, they are called ignorant people. And they are called Avipashchitaha. That is ignorant people, not knowledgeable people. But for the real self. So such people, they are always attached to things. Now, I give very interesting examples. When we say something is impure, it doesn't mean always dirt, dust, stain, etc. Two things coming together, that is called impurity. But one fact we have to keep in mind. No two things can ever become alike. For example, if water is mixed with dirt, water can be separated, dirt can be separated. Really speaking, two separate things can never become united 100%. But if you mix salt or sugar in water, it appears only, but really has not become one. So when we are drinking sweet water, we are drinking both the sweetness and also the waterness. But it doesn't mean water has changed its nature or sweet has changed its nature. So the point is, those who do not know that there is only Advaitam and there is no birth. Such people by Gaudapada are called ignorant people. For them, always there is an association. Multiplicity itself is impurity. Purity means there is only one thing. Even from a common sense point of view, say a chair exists, a house exists, etc. You just remove all those chair, house, tree, animal, what remains is existence. Existence is always pure. But when this existence is forgotten and we only see the manifestation of the existence, that is called impurity. So this is what happens to them. Asangata Sada Nasti, the slightest idea of plurality in Atman, entertained by the ignorant, separates them off from their approach to the unconditioned, where there is then the destruction of the veil covering the real nature of the Atman. This is a question mark. When a person has not been able to take one step forward and is claiming that I would like to climb Mount Everest is impossible. So this is what Gaudapada wants to say. But it is not a criticism of ignorant people. It is to point out that really speaking there is only Brahman, Atman and nothing else. So he is reminding us, plurality doesn't exist.

And how is plurality manifesting? In the form of the waking, dream, as well as dream, dreamless, deep sleep, Anumatreti. Suppose somebody says, I see oneness 99%, but 1% I have got. So very often we come across, you see, towards my whole family, I have no attachment. But you know my youngest baby, somehow my heart is pulled by her. And that little pull is more than sufficient to make him fall, not go anywhere else. As an illustration, the life of Buddha teaches us a big lesson. Buddha had decided to renounce the world. Just then he was married and he had a son called Rahula. And the day he was born, it was such a lovely baby. Buddha was one of the handsomest of persons. Not only the greatest sannyasin, but the most handsome, the most virulent, powerful. That is why when later on, Buddha returns to his place, Kapilavastu, and thousands of people went to see him. And by that time, Buddha had thousands and thousands of sannyasins. So this Rahula was a young boy, peeped out, and then he must have known his father had returned. But he could not find out who his father was, because there were thousands of shaven heads. Like finding out a shaven headed fellow in Tirupati. So he asked his mother, who is my father? How do I know from here? She said, look carefully and you will see there is only one lion among them and the rest are all sheep. And Rahula looked and said, there is only one man. There is not physically much difference between others. But something is so striking, so virulent, he cannot avoid it. So everybody is that same Brahman, but even the slightest of this attachment. So Buddha decided or Siddhartha decided to renounce the world. And then he went to take last look at his wife and at his child. Somehow his wife did not pose any problem. But this loveliest baby sleeping so peacefully, the description goes, he was praying to come out and then again, let me look once more. And then he looks and then he comes, no, no, let me look once more, once more. But finally he made up his mind, after all he was Buddha. And then he renounces the world. Even little bit of attachment and Sriram Krishna teaches it. Such a marvelous teaching, hidden deep. There is an apprentice, he is working with some cloth sellers. And you know, there is a difference between number 46 and number 47 thread. People like us, we will not be able to distinguish between number 1 thread and number 100 thread. But these people can do it. So accepting a person works very hard. So number 46 and 47, the difference between the, what is called a girl line of this small, it requires tremendous amount of observation. That is where most of us fail. And why do we not progress? Of course, not because of Anu, but we are tightly bound by iron chains.

Anyway, what Gaudapada wants to say, even if there is 1% of what is called multiplicity, I am different, God is different. How do we understand? Because Ramayana's philosophy, Vishistha Advaita says, a person goes to Vaikuntha. What is the difference between God and the devotee who reaches Vaikuntha? Anumatra, just very little. So Salokya, Samipya, then Sarupya, he becomes like, even then there is a distinction. The devotee who advanced so much, he looks exactly like Vishnu. Does he? Look at what Ramakrishna had done by meditating upon Anjaneya, he became Anjaneya. And by meditating upon Radha, he became completely identified with Radha. So a devotee who meditates on the form of Vishnu, he also assumes the same form, but there is a slight distinction there. He is big, I am small. And he is all-knowing, I am what is called Alpagna. He is Sarvagna, I am Alpagna. He is Sarvashaktimaan, I am Alpashaktimaan, etc. That is why he is telling, Anumatrepe vaidharmye jaya maane, for whom avipaschitaha, that is an unwise person, asangata sadhanasti, double negative, asangata naasti. So that means sangatya, oneness with Brahman is impossible. kimatha avarnachyute he, but to speak of even this much of anumatra, multiplicity is creating so much problem. And there are people who are bound with thick iron chains. kimatha avarnachyute he, it is impossible. No? Is it really impossible? If it is impossible, then what is the point of Gaudapada's teaching, say Ramakrishna's teaching, Krishna's teaching, Rama's teaching? It is to emphasize that you should not have, one should not have, a sadhaka should not have even the slightest differentiation. He should see the same. And in Sri Ramakrishna's life, there is a beautiful illustration. One day Sri Ramakrishna was in the highest mood and he wanted to bestow the same thing to his beloved Narendra. So Sri Ramakrishna had smoked that habul-babul and he wants Narendra to smoke from the same pipe. But Narendra had by this time observed how pure Sri Ramakrishna was. And he was not feeling so sure about himself. So he was hesitating. You give it to me, sir. I will wash it. And then Sri Ramakrishna says, What? Even now so much of ignorance. What is the difference between you and me? Of course, from Sri Ramakrishna's point of view, there is not much difference. But it does not mean that we do not feel the difference at all. So this is like that. It is a very interesting concept, you know. A person, a small baby, the baby is the son of a queen and king. But he does not know that his father is a king. All-powerful, he can take away life from anybody. His mother is so powerful, she can take away even the life of her husband. But the baby does not know. Simply runs. So maybe some of you have read the story of Akbar and Birbal. Once Akbar put a question, So if somebody plucks my beard, what should be done? Everybody said, cut off his head. And Birbal said, No, you might even reward that person. And can you prove it? Yes. So Akbar had his grandson, I forget his name, Kupshu or somebody like that. So he trained him so that this Birbal also had a beard. So every time the baby by mistake pulls the beard of the Birbal, he gives him sweets. So he trained him for some time. Whenever the baby wants some sweets, all that he needs is to pull the beard of Birbal. So nicely trained him. And one day in the full Sabha court, he brought the boy and let him go to his grandfather Akbar. And the boy straight went and started pulling the beard. Of course, Akbar rewarded him with some sweets. So we are like that people. And there are so many illustrations.

So Holy Mother is considered the most loving mother in the whole world. But there were people who could not approach her, especially the direct disciples. The question of even coming near doesn't arise. This bulky Swami Shardanandaji refuses to prostrate from a long distance. But everybody else is running. And if they are children, they just run. So how do they run? Because they don't consider Holy Mother is a Chidam Mata, Universal Mother, all-powerful. She is one, the source of great joy in the form of good sweets and food, etc. So ignorant people like us, we go. And she also reacts exactly the same way. You must have heard this incident so many times from my own talks. Swami Vivekananda returned from the West and then he went to see Holy Mother. And one devotee also followed him out of curiosity, what happens when this great Swami, world-famous Swami meets Holy Mother. And in those days, Holy Mother was on the first floor of the Udbodhan building, Mayerbadi. And Swamiji, very cheerfully talking about, joking, etc., because he was entering into that deep mood of all-knowing. As soon as he entered Udbodhan, he became extraordinarily serious. And as he put his foot on the steps, his whole body started trembling. And he was putting Ganges water over and again on his body so that he can become purified. Slowly he climbed, made Sastang Pranam, and then, How are you, Mother? I am fine. My son, how are you? Only two, three sentences were exchanged. And then he came down. Of course, Holy Mother sent some Prasadam, etc. So, we run to Holy Mother. But how come this great Swami was trembling? Because the more knowledgeable, the more the glory one recognizes, the more one feels hesitant. So, what is the point we are talking about? If we have the slightest one single thread of attachment to this world, we will be forcibly pulled. Shankaracharya gives a beautiful analogy. When an impure person is trying to cross the ocean by swimming across the ocean of samsara, the crocodile of death, even if for one millisecond the person forgets who he is, that moment of ignorance, he will pull that fellow down and devour him. Similarly, we have a story of Shukadeva's birth. It is said that for 16 years he was in the womb of his mother. And the father was getting restless. Why is not my son coming out of the mother's womb? Then he prayed to the Divine Mother, Mahamaya, Mother, cover him. She said, Okay, out of love for you, I can only hold him in my Maya Jala just for a fraction of a second. And that second he came out. Like Hanuman, who was caught by Meghnatha, by Brahmastra. This poor Meghnatha does not know that Brahma had given a boon to Hanumantha that only this Brahmastra, it can hold you only for a fraction of a second. Of course, it appears as though he is bound, but he knows I am completely free. But here in this 97th one, what are we talking about? That we have to be extremely careful however much we are doing Japa, Dhyana, meditation. Unless we are so pure, so vigilant, even the slightest one second's forgetfulness.

I can tell you hundreds of stories. There was a sadhu, but I will only tell you just to illustrate, to understand this particular shloka, karika. There was a sadhu who took a vow, I will never look at the face of a woman for more than 50 years. He never came out. One day he was sitting, it was evening, and then he heard the sound of anklets. Usually they are worn only by village women when they come out to collect some firewood, etc. This sadhu knew it, but before he could control himself, he ran out of curiosity and saw a woman who was collecting some firewood, and then she was going back to her village, and she had these anklets, and those anklets were making sound. He knew all that, but he could not control himself. Then he understood the power of Mahamaya. So he cut off his feet and said, from now onwards, you will not move. What is the point of cutting off feet? Because if there is that ignorance, ignorance comes in the form of, you know what? This is what Patanjali Rishi says, avidya. From avidya comes asmita, egotism, and from egotism comes raga and dvesha, likes and dislikes. And from there comes the love of the body, which is the instrument for enjoying or for getting attached or detached from the worldly objects. So we have to be extraordinarily careful. And if we do not get rid of it, the question of avarana chuti, means complete destruction of this ignorance, is impossible. Now, avarana chuti means destruction of the ignorance. Avarana means covering. Remember, avarana shakti and vikshapa shakti. Now, let us keep in mind this word avarana chuti. It is impossible. So this has given a key, as it were, to the opponent. So that means your advaita is a false advaita. Why? Because you say it is impossible to get rid of ignorance. That means how many things are there? Brahman is there, and ignorance is also there. When there are two, the question of advaita will not arise. Only advaita will be there. Without understanding what gaudapada or advaita acharyas are trying to express, this is what this purvapakshay, who is purvapakshay? Ourselves. We who are studying, we might have, if we do not have doubts, it is not because we have progressed spiritually, because we don't have that capacity even to think and to find out faults. Shankaracharya himself, or Gaudapadacharya himself, raises this point, and then he is talking. In the 98th, alabdha avarnaha sarve dharmaha prakruti ve malaha adau buddhaha tatha muktaha udhyante iti nayakaha alabdha avarnaha That word avarna has come in the 97th. That is why I wanted to draw your attention to it. alabdha avarnaha completely uncovered. There is no cover-up at all. For whom? For everybody that we call a jiva. Because all this discussion about advaita is not from the brahman's point of view, but from the transactional point of view. So I am a sadhaka, you are a sadhaka, some people are sadhakas, some people are not sadhakas. So we go on making a distinction. This is rich, this is poor, this is learned, this is ignorant, this is powerful, this is weak, and this is wise, this is unwise, or otherwise, etc., etc.

But what is Gaudapada emphasizing all the time? Sarve dharmaha All the jivas, first of all, this is a contradiction to Gaudapada's own teaching. There are no dharmas. It appears to be for us. When we stand in front of ten mirrors, we see ten reflections and think that there are ten people. And this dashamasthomasi is a marvelous story. We all know that. Hopefully you remember it. So a peculiar word. He could have very easily substituted it. Sarve jivaha But he is deliberately using Sarve dharmaha All the jivas, all the pranis. And we have to take anything that is existing. Prakruti nirmalaha By nature. Prakruti means by nature. Nirmalaha means completely pure. No mala is there. Last class we explained what is mala. When two things are so close that we mistake that two things have become one. United. That is three types of unity I have told you. That you bring a piece of wood and a piece of metal and then bring them very together. Our houses, our furniture is made up of like that only. They are very near. But both are appearing. We can discern both. That is the lowest type of unity. Second type, you put some either sugar or salt in water or milk and then we don't see both. We see only either water or milk. But where is that sugar, sweetness? It is there. Everywhere. But it is not visible. But it doesn't mean they have become one. They are as separate whether they are outside or the sugar is inside, salt is inside. It doesn't matter really. Because what is the way to know that they can be separated by the process of distillation which Bhagawan Surya Deva is doing all the time. This is the much difficult to discern as the second type of unity. Third type of unity is you pour water into water, milk into milk, oil into oil. Then you will see that they become completely one. So that is the third type of unity which is the real unity. And we have to remember two separate things are not getting united. It is the same thing. Maybe they are Nama and Rupa. There is small tumbler and big tumbler. Both tumblers are having water only or oil only. That is the idea here. Sarve Dharmaha. All Jivas. Prakruti Nirmalaha. So they are by nature absolutely pure. Pure means only one without a second. Ekam Adhvithiyam. Ekameva Adhvithiyam. That is the meaning of Prakruti Nirmalaha. And not only that. Adhav Buddha. Adhav means from the very beginning. They are of the nature of pure consciousness. Buddha means enlightened but not in the sense of we have become Jivas and then we practiced Sadhana and one day we became Brahman. No. It is just like waking up from a dream. Suppose you dream, that you went to America and returned back. The fact is you have never gone there. You are here only but you are only thinking I have gone. And then after sometime you wake up and say oh I was dreaming like that. I was imagining like that.

So Brahman had never become Jiva or Jagat and will never become. It did not become. It is not becoming. It will not become. It is called Adhav Buddha. And therefore Tatha Muktha. Even remember these words are only from our point of view who are ignorant people. Tatha Muktha. They are liberated. Does Brahman say I am a liberated soul? Who can say I am a liberated soul? Who can say for example I am a happy person? Who can say I was unhappy and something I did or somebody did and I became a happy person. So he should know the previous condition and only it is possible. Now that is not there. Adhav Buddha. From the beginning I am Brahman. Aham Brahmasmi. Again from the transactional point of view. Brahman does not sit thinking am I Brahman or not? Have I any doubt whether I am Brahman or not? There is no mind at all. Even I am that idea will not be there. This is for our meditation. Tatha Muktha. They are by nature absolutely free, infinite, one without a second. Iti Nayaka Budhyante. This is the thought process of Nayaka. Again peculiar word. Usually Nayaka means a leader or the ruler of a state or ruler of a small place, not even a Raja. Here Nayaka means simply a leader. But as I said, this peculiar Nayaka here means those who are what is called totally independent. They are called Nayakas. In other words, Brahma Gnanis. That I am Brahman Nayaka Tatha Budhyante. They understand. When the sadhana is complete, what do they understand? That I was never non-Brahman and I have not done any sadhana. At no time I was a Jeeva and then I did sadhana and then I have become liberated. Such things do not happen. I am from the very beginning that I am Brahman only. Who thinks? Does Brahman think like that? No, no. It is a description by ourselves. So this is all of the Avarana. So this is the what is called answer to as an objectionist that you are telling that some people can never get rid of, destroy the Avarana, the covering that is Avidya. For that he says no, no. There is nobody. In fact the Avarana never came. This is an idea being drilled into our minds as if I have become a covered up person. First I was Brahman then somehow I became a Brahman and now I do some sadhana and then I again become Brahman. I regain my position. There is a beautiful Advaitic work where actually these books have peculiar titles. They are called Siddhis. So Advaita Siddhi. So Naishkarmi Siddhi. Etc. There is one particular book. It is called Swarajya Siddhi. Swarajya. That is obtainment of one's own kingdom. These are again human words living in ignorance. That is I thought I was ignorant and then I did some sadhana. My Guru had bestowed his grace and then I realized that I am a realized soul. I was always a realized soul. No. So we have to use so long as we think there are many and some are bound, some are not bound and does a person who is bound can he ever recognize who is not bound? It is impossible. So alabdha avarnaha sarve dharma, everybody.

Now earlier I interpreted it as even what we call non-living. How can non-living be called atma, dharma? If you think deeply, you can also have this kind of doubt. What is the answer, you know? Who is telling that there are living creatures and non-living creatures? Is it according to the Vedanta or is it according to the western type of thinking? It is purely western type of thinking. We have been brainwashed. But how do we justify it? Swami Vivekananda had made it very clear and during my talks also I have been trying to make it, for example if you ask a western scientist what is this mud that is the earth, clay? Is it living or non-living? And of course he says it is non-living. What about water? Non-living. What about fire? Non-living. What about the air? Non-living. So everything is non-living. But they say that inorganic that is one word biologists use, inorganic. And then after some time God knows under certain circumstances fortuitous circumstances the life comes out. They become organic. Organic means what? Alive. They have got some organs, some limbs. They become aware. I have got a stomach, I have got a head, I have got eyes, I have got etc, etc. So Swami Vivekananda burst this bubble, pricked this bubble and said so you are saying that this non-living doesn't have prana as its inherent nature. And now the science says that something illogical cannot become logical. So if the non-living is not having life how can it manifest what is not there already? And then only hopefully some people will understand what Swami Vivekananda means. What we mean is that all jivas are when they are in complete non-manifest state they are called non-living or what we call jada. But when they start manifesting, sprouting like seed when it comes under the right circumstances wet soil and suitable climate etc it starts manifesting its own nature. So we don't make the difference. We should never make the difference living and non-living. You can say that a growing a seed slowly growing something that is in a seed is unmanifest state that is what modern scientists used to call inorganic, non-living jada. No, there is nothing called jada. Jada simply means that they are not ready to understand or to begin the evolutionary cycle. Even inorganic is also standing on the ladder of this evolutionary escalator. No doubt about it. So this 98th is crashing the objection that there is no ignorance. Ignorance means world. World means creation. There is no such thing at all. From the very beginning Brahman only is there. Brahman only will be there and there is nothing other than Brahman. But because we are still in the grip of this multiplicity Brahman is somewhere I am finite but Brahman is infinite. You ask yourself, are you infinite? Am I infinite? You say I am finite. And ask yourself then what is my idea of Brahman? Oh, it is infinite. So I am finite but Brahman is infinite. Is it possible that in infinite there are two things called one is infinite and another is finite. It is impossible.

Whether it is Shankaracharya or Gaudapadacharya or any Acharya is trying to make the point clear it is okay so long we are in ignorance but at least theoretically intellectually we should be able to understand it. What is it? All jivas or dharmas are ever free from bondage and ever pure by nature. They are ever illumined and liberated from the very beginning but still Nayakas, the wise people enlightened people speak of the jivas as capable of knowing the ultimate truth. They are speaking because they are wise people if you say you are Brahman then we will not understand but if we say supposing there is a boy he wants to be one of the best cricketers or footballers then in the very beginning itself you start discouraging him you are never ever going to become that famous footballer or cricketer or basketballer etc he will get discouraged then what should be done? You are quite capable but how did that person become? He practiced it from the very beginning and you are at the right age start practicing and you will attain knowing fully well that even though you are Brahman it is what you are becoming is not Brahman you are getting rid of your idea of non-Brahman this is what they want to say so this is the reply to the objection that there is no Avarana at all even of Avarana Chuti or Avarana Nasha there is no chance for that at all then these are just final conclusions of the entire Mandukya Upanishad especially the explanation from the Mantra 7 onwards where it is said that Shantam Shivam Advaitam this is the whole what is called Vaitadhya Prakarnam the Agama Prakarnam Vaitadhya Prakarnam and Alata Shanti Prakarnam these are all nothing Advaita Prakarnam Alata Shanti Prakarnam is only elaboration of that 7th Mantra and then now he just wants to clarify something Sarve Nahi Buddhasya Jnanam Dharmeshu Tainaha Sarve Dharmaha Tatha Jnanam Naitad Buddhena Bhashitam Now there is this verse clarifies one important point Naitad Buddhena Bhashitam many people are even now under the illusion that Gaudapada either he was a what is called Gaudapada that is a Buddhist in disguise or he has been deeply influenced by Buddhism and so he is talking like this because of the certain words he is using as I mentioned many times Dharma is one word like that this Kramate also is another word Tainaha is another word so he is borrowed why did he borrow very simple if you observe the English language I am using I am using the language which is current which is understood by most of the people right now but if it is 100 years back thou shalt not come to me I am indeed very with you this kind of language has to be used because that was present in what is called learned society and after 100 years what type of language will come God alone knows or he also doesn't know so here Kramate Tainaha these are some misleading words so anyway what does it mean the knowledge of the wise one who is all light is ever untouched by objects Kramate means untouched

so and then he says all the entities as well as knowledge entities and knowledge are non different are also ever untouched by any object and this is not the teaching view of the Buddha now we have to be extremely careful about this word Godapada is not talking about this Buddha if anybody understands by this word this is not spoken by Buddha meaning Gautama Buddha Siddhartha then he is a Buddha the schools four schools of philosophy as we have seen earlier Yogachara Madhyamika etc it is their views but what Buddha said we are going to discuss it and from whom from the very mouth of Sri Ram Krishna himself what he understood by the word Buddha so here so Kramate means what it is not influenced it is not contaminated the knowledge of the enlightened ones is never made impure by what is called any object in this world what do you mean by just now we discussed when there are two things they come together three types of they are very near or one is within one of the other or it is there is only one object so we are talking here that this attachment the very word objects just as we have seen in the 98th there is no object there are much less many objects there is no object at all so if there is no object there is no subject also that means there is no Dwaitam there is no multiplicity that is what he wants to convey put it in simple words an enlightened person doesn't see any second object therefore the question of his being becoming impure doesn't arise at all and only an enlightened person is untouched by any object contaminated untouched here means what untouched means perceiving that there is something other than me perception of multiplicity is called untouched but here Sarve Dharma Sarve Jeevaha as I said both the living and non-living everything in this world is nothing but pure existence so a mountain is and according to Vedanta the moment we use the word is that is called Asti that is called Sat in the beginning there was only existence nothing else was there that means there was no manifestation that manifestation is called Dwaitam multiplicity Jagat, world, creation etc so not only the enlightened person is free from any contamination of any object that means he doesn't see a second but Sarve Dharma Tatha Jnanam the knowledge of every Dharma that means every Jeeva especially is also exactly like that it is the reiteration or repetition of the earlier Karikas also Sarve Dharma Tatha Jnanam so all the Jnanam knowledge also is untouched that means they are pure because a person can never lose his normal nature even if the person thinks that he has lost for example a normal person had suddenly become an abnormal person madcap but that is according to me and you according to Sri Ram Krishna accepting him including him everybody is mad whoever thinks that I am separate from others is mad fellow Agnani in other words Sarve Dharma Tatha Jnanam the knowledge of everybody also may be they are not understanding it properly but they are what is called it is untouched that means there is no second object that means Ekameva Adetiyam and this is the 99th Karika what is it telling there is no Jagat there is no Jivas there is no any other Vastu there is no subject object division there is no waking or deep sleep or dream state everything is nothing but pure Brahman Brahma Eva Asti Brahma Eva Abhavat Brahma Eva Bhavishyati

so it is beyond time space and causation that's what he wants to tell Sarve Dharma Tatha Jnanam and then in the end he says Nayi Tad Buddhena Bhashyatam and this is not the teaching of Buddha and as I said here Buddha means Buddhistic schools of philosophy that is what we have to understand as I said is peculiar words Tainaha Tainaha means Jnaninaha one who is always why he should go to choose of all this what is called unfamiliar word God alone knows and he is not here to answer so we should not need to waste any time who is always dumb so such person is called Tai Tai means Jnani so Buddhistic Jnanam Sarve Dharma Tatha Jnanam Nayi Tad Buddhena Bhashyatam this is not the teaching of the Buddha but what what is the difference between Buddha and Buddhistic schools both the Matham and Buddha Buddha was not a philosopher Rama was not a philosopher Krishna was not a philosopher Ramakrishna was not a philosopher Swami Vivekananda was not a philosopher but their teachings have been by the other Acharyas they have been twisted divided into Dvaita, Vishishtadvaita and Advaita a big debate is going on now what is the philosophy of Sri Ramakrishna is he a Dvaitin Vishishtadvaitin or Advaitin first secondly is he a Shakta is Advaita Shakta Advaita or Shankar Advaita or is he a follower of Ramanuja because Sri Ramakrishna speaks nothing but Sharanagati so what is the philosophy of Sri Ramakrishna Sri Ramakrishna gives a very peculiar answer there very interesting answer so Yam comments upon it when Brahma Samaj people used to come Sri Ramakrishna used to talk in such clever manner they thought that he was a follower of Samaj when Shaktas come he speaks so much about Divine Mother they were 150% convinced he was a Shakta when Vaishnava comes he speaks about Radha Krishna so much and goes into Samadhi and sings so mellifluously they thought he was a Parama Vaishnava so like that whoever comes Advaitin comes he will talk such highest Advaita he was stunned but when Advaitin comes oh he will go there he will remove the chappals he will go to the temple he will make Pranams and then he will receive the Prasadam and a Bhakta this man the greatest Bhakta and this is what I am after he will be my guide so he is everybody to everybody else what is the philosophy of Ramakrishna Advaitin comes and asks this is what I believe what do you believe? I also believe the same thing he comes to me Advaitin comes what do you believe? I believe in what you believe and then Advaitin comes what do you believe? I believe what you believe so whoever comes an Astika comes and says I don't believe in God Ramakrishna says I also don't believe in God what does he mean? he means you stupid fellow I don't believe in God because I am God there is no other God anyway so in this 99th what he wants to say that Buddha's teaching was different no we are not talking about Buddha, Gautama Buddha Siddhartha Buddha we are talking about a philosophical teachers who came after Buddha and he wants to say no school of philosophy was as close to this philosophy called Madhyamika school as propounded by Nagarjuna the greatest intellectual philosopher very close but there are some differences and I thought that they are very good differences and very useful also and from this Ramakrishna makes certain statements also we will talk about it in our next class

Om Jananim Sharadam Devim Ramakrishnam Jagadgurum Padapadmetayoh Sritva Pranamami Muhurmuhu May Sri Ramakrishna Holy Mother and Swami Vivekananda bless us all with Bhakti. Ramakrishna
[[Category:Mandukya Karika]]

Mandukya Karika Lecture 149 on 10-April-2024

2024-04-12T21:11:52Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
In our last class, we have more or less completed ''Karika'' number 96 in the fourth chapter called ''Alatha Shanti Prakaranam''. And what Gaudapada wants to tell, a very interesting thing, is that all the ''Jeevas'', all the living beings, they are all unborn. And how are they unborn? Because they are ''Brahman''. One very important point Gaudapadacharya points out to us is that between the knowledge of ''Brahman'' and ''Brahman'', there is no difference. And this has been a very big subject. The opposite schools of philosophy again and again try to bring this point that you say that ''Brahman'' knowledge is different from ordinary knowledge. In what way? Especially in the ''Brihadaranyaka Upanishad'', it is called ''Mahavakya Bhashya''. So, chapter 4, section 10, the whole discussion is about pure consciousness, that is ''Chit'', and that is knowledge, and that is ''Sat'', pure existence, and that is pure ''Ananda''. They are not three qualities. What do we mean? Suppose you see a mango fruit. It is big, one quality. It is yellow, ripe, that's another quality. It is sweet, that's another quality. It is fragrant, it's another quality. And a lot of flesh, another quality. These qualities distinguish that particular fruit from every other fruit because there are literally thousands of varieties of mangoes out there. But the important point is there are qualities and the qualities can change. A fragrant mango may not be fragrant. A mango may not be yellow. It may be small. A flesh may be very little and it may be out of season. But ''Sat, Chit'', and ''Ananda'' are not qualities. They do not limit the object. They do not separate an object. Why? Because if there are two objects, separate objects, then we require qualities. This is small, that is big. Even if there are two copies of the same book, one is old, another is a new edition. One is smaller, another is bigger. One is on the left, another is on the right side, above, below. One is fried, another is fresh. These are all to distinguish two objects. But ''Sat, Chit'', and ''Ananda'' are not qualities that distinguish ''Brahman'' from anything else. Qualities are required for us to separate two objects from each other. But ''Brahman'' is one way of looking at ''Brahman'' is ''Sat''. Another way of looking at the same ''Brahman'' is ''Chit.'' Another way of looking is called ''Ananda Swaroopa''. That's why when an accident takes place, this is my favourite illustration. When an accident takes place, we can ask three types of questions. When did it happen? This is from the viewpoint of time. Where did it happen? This is from the viewpoint of a place, a particular space. The first is called ''Kala''. The second is called ''Desha''. And how did it happen? What is the cause? So that is called ''Nimitta''.But these are all separate things. ''Desha, Kala, Nimitta'', what do they do? They limit everything. If I am here, I am not there. If I am here now at this time, I am not elsewhere, not even one millimeter away from me. And if I am here and happen to be elsewhere, there must be some reason why I have moved from place to place. So you see, time, space, and causation, they limit everything specifically and distinguish one from the other. But ''Sat, Chit'', and ''Ananda'', they are three ways of looking at the same ''Brahman''. Is it there? Yes, that is called ''Sat''. And what is its nature? ''Chit''. And what does it do? Give happiness. So existence, knowledge, bliss, they always go together. They cannot be accepted intellectually. They cannot be separated. So that is what is called real knowledge, knowledge of truth, knowledge which never changes. And it doesn't even tell us there is only one ''Brahman. Brahman'' is ''Ekameva Advaitiyam''. ''Brahman'' is one without a second. When we use that word, it is not an accurate description of ''Brahman''. Sri Ramakrishna, as he tells us, we have discussed it in the Gospel of Sri Ramakrishna just yesterday, that ''Brahman'' is something which can never be thought of. And if it is thought of, it becomes limited. When something becomes limited, when ''Brahman'' becomes limited, it doesn't become ''Brahman'' at all. So even ''Brahmakarupruti,'' that is to say, a funny way of expressing, I will tell you, if anybody says, "I am seeing God" or "I have seen God," then we have to take it for granted God is smaller and this person whose eye is much bigger. In fact, God is an object because this person has the utter freedom to think of God, not to think of God, or to think of God some other way. If he is happy and he attributes it, God is very kind. If he is unhappy, God is very cruel. And the moment this person thinks of even a mosquito, then God is gone. So a mosquito can replace God. What type of God is that? Who can be easily removed by the thought, another thought, even of a mosquito? So that which is beyond the mind, that is called true knowledge. But in fact, even the usage of the word knowledge is illegal. We should not use that word. Why? Because when you are in deep sleep, do you say that I am in deep sleep? Because if you say I am in deep sleep, you are separate. Deep sleep is separate. So even in our normal day-to-day experience, whatever we are experiencing, we are completely different. What we experience is changing, unreliable, of short duration, completely dependent upon the subject, whereas I may be seeing thousands of things one after the other, but I am not changing. Only the object is changing.

So I am permanent. I am the truth and knowledge of me. I don't need. Simply, I know I am. These are all human expressions, as I've told many times, even to say that ''Aham Brahmasmi''. Before ''sadhana,'' I have to go on repeating I am ''Brahman'', I am ''Brahman''. But after realization, there will be nobody because there is no second person. Even my body mind is not there. So I can't even tell. But in our case, we have to tell every time I am so and so. Am I going to do something? Is it good? Oh, in my family, such great people are born. So I should congratulate myself. Should I do such a thing? Because it will bring a bad name to our family. All these considerations pop up. But with regard to ''Brahman'' realization, such things do not happen. That is why the most marvellous statement is given. A ''Brahmagnani'' doesn't go on strutting. I am a ''Brahmagnani.'' Ramakrishna puts it in his own beautiful way. A ''Brahmagnani'' or a gentleman doesn't go on saying I am a gentleman. If you hear any gentleman saying I am a gentleman, he is very much a suspect that he is not a gentleman. No thief will go on saying I am a thief. No liar will go on saying I am a liar. So this is that knowledge and the object denoted by that knowledge. They are absolutely one and the same. And this distinction between first of all true knowledge is knowledge of the ''Brahman'' which is unchanging, which is independent and which is secondly not different from the object. That is why it is said ''Brahmavit'' ''Brahma eva bhavati.'' And Shankaracharya is forced to give an example. But I am putting it in this way. Suppose there is a madcap. He thinks he is Napoleon. Then he has not become Napoleon but he thinks he has become Napoleon. He forgot who he is. He has been given treatment and if the treatment is successful, he gets rid of the notion I am Napoleon. But how does he get rid of it? I am so and so. Merely by knowing I am so and so, every other false notion completely disappears. So did this knowledge bring any change? No change has been brought up. Only the ''ajnana'', the ignorance has been destroyed. This is called attainment. This is called realization. This is called reaching. This is called destruction of the ignorance or darkness etc.

And Gaudapada, in his own peculiar and sometimes confusing language, wants to tell us. So in our last class, as I said, 96th ''Karika''.

अजेष्वजमसंक्रान्तं धर्मेषु ज्ञानमिष्यते ।

यतो न क्रमते ज्ञानमसंगं तेन कीर्तितम् ॥ ९६ ॥

ajeṣvajamasaṃkrāntaṃ dharmeṣu jñānamiṣyate |

yato na kramate jñānamasaṃgaṃ tena kīrtitam || 96 ||

96. ''Knowledge (consciousness), the essence of the'' Jīvas (''who are unborn), is admitted to be itself unborn and unrelated (to any external object). This'' ''knowledge'' ''is proclaimed to be unconditioned as it is not related to any other object (which, really speaking'', ''does not exist).''

What does it mean? Knowledge, consciousness, which is the essence of every ''Jeeva''. And according to ''Advaita Vedanta'', every ''Jeeva'' is unborn. And the knowledge of the ''Jeeva'' that I am ''Brahman'', I am that also unborn. Knowledge is also unborn. Be very careful in understanding this statement. The knowledge which is born is untrue knowledge, ''mithya'' knowledge. The knowledge which is unborn, that is true knowledge. Because that which is born goes through changes. If a person is born, ''Shadvikara'', he grows up, he becomes young, he becomes old, becomes diseased, finally he dies and he suffers also. So, but that is not the truth. Knowledge and the object of knowledge are exactly one and the same. This idea we have to imprint on our mind again and again very strongly. There is no such thing called knowledge. Mango tree and knowledge of mango tree completely separate. But ''Brahman'' and ''Brahmagnana'' are not separate. So, according to Gaudapada, according to ''Advaita Vedanta'', always we have to understand Gaudapada means ''Advaita Vedanta,'' but put it in a peculiar language. So, he is telling, just like every ''Dharma'', which is unborn, means unborn ''Jeevas'' and that knowledge that I am ''Brahman'', that is, it doesn't get attached to anything, any other object. Why? Because there is no object. If there is no second object, you can't get either attached or detached, either happy or unhappy, no such reactions are possible. If there is an object, it is possible. If you are the only person, I am a good person, I am an evil person, these are irrelevant. Why? Because I have to find somebody else like me to be qualified, I am a good person or a bad person, I am selfish or unselfish or if there is any object besides me, I am happy or I am unhappy and even mind is not there. So, these are all qualifications of the mind, happy mind, unhappy mind, etc. Since there is only ''Ekam'' and ''Ajam'', then even attachment is impossible and even in our case also, you ask 200 years back, are you attached to your what is called jet 737, Boeing 737? You cannot ask such a question because there was no Boeing 737.

So, whether you are attached or not attached, how much it costs or how clever you are, those things do not come into consideration at all, and that is what we want to understand. Gaudapada wants to say, "''Dharmeshu Gnanam Isyate.''" We have to understand "''Isyate"'' means we have to infer that the ''Gnanam'' of a real ''Jeeva. Jeeva'' is ''Brahman'', therefore ''Brahma'' and ''Brahmagnanam'' are separate. Just as ''Brahman'' cannot attach himself to anybody, ''Brahmagnanam'' also cannot attach to anything else. "''Yato Nakramate Gnanam''" Since for this reason, the true knowledge is never attached to anything, "''Asangam Thenaketitam''" Because of that reason, not only ''Brahman, Brahmagnanam'' also, "''Asangam Thenaketitam''." Why is Gaudapada going on and on? Because this gives us a beautiful understanding of a ''Jeevan Mukta.'' So there were charges against Sri Ramakrishna. One of the charges is that he loved Narendranath more than anybody else. Now with the help of this 96th ''Karika,'' try to understand. In fact, it is a very thought-provoking incident. Somebody has accused Sri Ramakrishna directly, especially when it comes to the matter of distribution of sweets. Sri Ramakrishna used to preserve the best sweets and keep them for Narendra. When Narendra comes, very gladly he will go and not only give him, sometimes he will feed also. And Narendra tried to resist it, but he failed because Sri Ramakrishna will not allow him directly, otherwise he might give to somebody else. So he will push it into the mouth of Narendra. You may ask, why? So I have a favorite way of explaining it. You can also enjoy it. If you are a sheep farmer and you find a very valuable sheep, you go on feeding it because it will fetch the highest price. So Sri Ramakrishna thought, this is my sheep. Only he did not use the word sheep. He told, this is my monkey. Swami Vivekananda himself has said, he made me, this old man, he made me a monkey and made me go around half the world. Even now he is not giving me freedom to do what I like. Of course, we can understand it. Narendra is given freedom. Sri Ramakrishna, no Sri Ramakrishna. He would refuse to stay there for one millisecond. How do we know? Because the moment Divine Mother's work was done, he appeared in front of Shashi Maharaj. The previous night, he gave up his body. What did he say? "Shashi, Shashi, I spat out the body." But Sri Ramakrishna did not allow him to do that. So Swami, he was with such... I think he was extremely glad to get out of the clutches of Sri Ramakrishna.

And in fact, that is what we are also trying. Once we believe in Sri Ramakrishna, we have complete knowledge of Sri Ramakrishna, we want only ''Mukti''. Because we had enough of him, so we want ''Mukti'' from him. Anyway, so a ''Jeevan Mukta'' can never be attached because a ''Jeevan Mukta,'' his knowledge is I am ''Brahman.'' And that knowledge is what? There is no second object. And therefore, politically, this has been expressed in the ''Brihadaranyaka Upanishad.'' Fear comes out of the second. Fear means reaction. Good, bad, happy, unhappy and ''Dharma, Adharma.'' All these things come only when there is a second one. But since there is no second, such things will not happen in other worlds. ''Brahmagnanam'' is the most desirable thing in this world because it will give us what is called unimpeded bliss, infinite bliss. And that is what we all want. That is the essence of what we discussed earlier. And we will move on to the 97. And actually, all the ''shlokas'' are only telling one point that each soul is potentially divine and you are no other than divine. And for temporarily, for whatever reason, you are not aware that you are divine. Now that is a disease. That is the root cause of all problems. The moment you think I am somebody else, that is called ''dvitiya.'' All fear comes. Fear means ''karma, krodha, lobha, moha, madha, matsarya,'' selfishness. Every evil springs only from there if there is a second one. And ''Advaita Vedanta's'' philosophy is you are ''Brahman'', there is no other. Therefore, even if you wish, you can never be what is called selfish. Impossible for you to be selfish. But we are talking about selfishness because really speaking, selfishness is the only instrument which will lead us to be completely unselfish. I don't know whether you ever heard this statement from anybody. But I am telling you. So the whole life is to learn how to be more selfish. And when we become the greatest selfish persons in the world, then we only want one thing. Self, self, self. Previously, it was many things with a small s. Now we want only one Self and that is capital Self. All of us are searching only actually for our own true Self which we think we have lost, though really not lost. It doesn't matter really. These are all semantics.

So in the 97,

अणुमात्रेऽपि वैधर्म्ये जायमानेऽविपश्चितः |

असंगता सदा नास्ति किमुताऽऽवरणच्युतिः ॥ ९७ ॥

aṇumātre'pi vaidharmye jāyamāne'vipaścitaḥ |

asaṃgatā sadā nāsti kimutā<nowiki>''</nowiki>varaṇacyutiḥ || 97 ||

97. ''The slightest idea of variety (in'' Ātman) ''entertained by the ignorant bars their approach to the unconditioned. The destruction of the veil'' (''covering the real nature of'' Ātman) ''is out of the question.''

Gaudapada is telling that let alone what is called destruction of complete ignorance, complete destruction of the entire ''maya''. Let it be. That is a very far-off thing. Even if the slightest difference is there, you see slightest difference, I can tell you a lot of things, but I want to simplify things. You see, suppose there is a mother and she has given birth to a child and all the love of both parents, especially mother is bestowed and goes on bestowing so long as that child is there, only child. The moment another child comes into this world, now the mother's attention is completely drawn to the just-born baby and then the canker starts in the elder son and he becomes very jealous. Somewhere this terrible obstruction has come. The ''shani graha'' has come. Previously I am getting all the love my mother, my father can bestow. Now not only they are bestowing all attention on the sibling, but they are even making me also a slave. You are responsible for your sister. She is helpless. I don't want. So they say sometimes some of these children when nobody is looking at it or when they think nobody is looking at it, they go take their finger and poke it into the eyes of the younger sibling. This is called sibling jealousy. So you see, we are all people of jealousy. We all feel, even though we do not admit it, who is free? Only a God-realized person is free. Why is he free? Because there is nobody to be jealous of. He cannot even be jealous of God also because he knows I am God. So there is no chance for him to exhibit his jealousy, selfishness, etc. That is why he is a perfect person. So ''anumatraipi vaidharmaya'', the slightest idea of plurality, means separatedness, in ''atman'', entertained by the ignorant, ''agnanis''. That is why he says ''avipashchitaha. Vipashchitaha'' means a person who is wise, who knows the exact truth. ''Avipashchitaha'' is the opposite, completely ignorant person. There is in this knowledge, there is something very peculiar I want to point out. So nobody can say I am 10% right, 20% right, 50% right. No. Either I am right or I am wrong. So any person who knows, nobody can say I am 50% ''atman'' and 50% ''anatma''. Such a thing can never happen. Even to say I am 50% ''anatma'' is admitting that I am 100% ''anatma'' only, non-self only. So such persons are called ignorant. In Sanskrit they are called ''avipashchitaha''. So ''vaidharmye jaya maane'', if multiplicity, what is ignorance? We are many. There are billions and billions and billions of galaxies and how many earths are there? How many living creatures are there in other planets? Even now scientists are searching for what is called extra life planets. So far we have not come across but who knows, the distance is so much, there may be many types of people. So ''vaidharmye jaya maane'', if there is plurality, how much plurality? ''Anumatrik'', even the slightest. Then ''asangata sadhanasti,'' forever this detachment or non-attachment is impossible. If there are two things, I like this one person better than the other one. Even between sweets, between friends, between parents, between children, between brothers and sisters, between books, between anything, we have some preference. We have even if it be slight preference but there is a preference is there. How do we know? Because when freedom is given, we lie, we run to grab what we like. So ''asangata sadhanasti,'' so long as multiplicity is manifest, the question of being non-attached doesn't arise at all. If this is our day-to-day affair, if this is the case, complete destruction of ''avarana. Avarana'' means ''avidya.'' Is it possible in this state?

What is the essence of this 97th ''Karika''? Even if I say only two, may not be many, not three, not more than three, but only two. I am as ignorant as ever. And for me that ignorance is not one percent, but hundred percent. It is impossible. Either it goes completely or it is there completely. That means I have to remove multiplicity. I have realized that I am that one without a second. That is the meaning. What is this ''avarana chuti''? It is a beautiful Sanskrit word. ''Chuti'' means destruction. ''Avarana'' means ''agnana.'' Those who are familiar with a little bit of ''Advaita Vedanta'', remember this ''avarana chuti'' and ''vikshepa chuti,'' such terminology is not used by non-''Advaitins.'' For Ramanujacharya and all other ''Advaitins'', this world is not unreal. It is not what is called a product of ''agnana''. It is real ''parinama''. God really transforms himself. So these terms, that is covering up of the truth and making it appear as something else, this is what is called ''avasa, adhyasa''. It doesn't exist at all for non-''Advaitic'' schools.

But here we are talking about ''avarana'' means what? Covering the real truth. The real truth. And it automatically indicates ''vikshepa shakti'' also. And these two constitute what we call ignorance. ''Chuti'' means destruction. That is the complete destruction of ''agnana.'' There is nothing called partial destruction of ''agnana'', as I was telling. There is nothing called partial destruction of the darkness. Complete darkness. If there is one percent darkness, there is darkness. So ''avarana'' means that which covers. So ''agnana'' covers each one of us, but it doesn't make us non-''Brahman.'' It makes us think that we are non-''Brahman''. So the problem is in the mind. The solution is also in the mind only, just as in the dream. So if I am feeling hunger in a dream, real food will not help. So if you somehow guess this person is dreaming, he is very hungry, and you take some ice cream and he starts screaming. Instead of your screaming, he starts screaming. You destroyed my beautiful dream like that. So, so long as duality is there. Duality means multiplicity. It doesn't mean only two. Duality means the reaction in multiplicity, likes and dislikes, attachment and non-attachment, good and evil, darkness and light, and ''dharma'' and ''adharma''. That is called the way we look at things. We judge things. That is called duality. But things are multiple, uncountable. It is not possible to count them. It is impossible. What is the essence of this 97th? 97th ''Karika'' tells that if you wish to know who you are, then you get rid of ignorance. How to get rid of ignorance? Get rid of the feeling of multiplicity. Look what follows. If there is no multiplicity, then everything is God only. If everything is God, who can cheat whom? Who can lie to whom? Who can do good to whom? Who can give happiness to whom? Who can do whatever he wants? If my right hand scratches my left hand, then my left hand doesn't thank because left hand does it exactly. Right hand knows this is my own me. Left hand also knows this is me. So the leg doesn't get jealous when your right hand is scratching your ears. I've seen so many people listening to talks. They're scratching their ears. There is no point in scratching the ears. Scratch your hearing. That is the real knowledge. So essence of 97th is get rid of multiplicity and that is called practice of divine qualities. That is called practice of morality. What is morality? Feeling that I am in the other also. Every object, living as well as non-living, everything. That is the idea.

Then we move on to the 98th. And again, he is reiterating the same fact that everybody is divine only. This is the essence.

अलब्धावरणाः सर्वे धर्माः प्रकृतिनिर्मलाः ।

आदौ बुद्धास्तथा मुक्ता बुध्यन्त इति नायकाः ॥ ९८ ॥

alabdhāvaraṇāḥ sarve dharmāḥ prakṛtinirmalāḥ |

ādau buddhāstathā muktā budhyanta iti nāyakāḥ || 98 ||

98. ''All'' Dharmas (''i.e.,'' Jīvas) ''are ever free from bondage and pure by nature''. ''They are ever illumined and liberated from the very beginning''. ''Still the wise speak of the'' Jīvas ''as capable of knowing'' (‘''the Ultimate Truth’'').

All ''Jeevas'' and, as I said, Gaudapada could have used the word "''Jeevaha''" instead of "''dharmas.''" But unfortunately, I can't tell him now because he has become ''Brahman'' now. He doesn't listen. He doesn't have ears to hear my words. All ''Jeevas'' or ''dharmas'' are ever free from bondage and are pure by nature. They are ever rejuvenated and liberated from the very beginning. So still, the wise people speak of the ''Jeevas'' as capable of knowing the ultimate truth. Every dharma means ''Jeevas,'' every ''prani,'' but especially an intelligent human being who can understand what is the real teaching. ''Alabdha avarana. Avaran''a means just now earlier we used that word ''avarana chuti. Avarana'' means that which covers. What covers it? That means we don't see what is the nature of the object which is covered but we think it may be something else. ''Alabdha avarana.'' Complete uncovering. That means they are ever pure, ever free, ever knowledgeable. How? At one time were they bound and then they get some good picture and then they go on practicing and then they become free? No. ''Prakruti nirmala''. They are pure. ''Mala'' means another word. ''Mala'' means impurity but earlier we used the word ''visharadha. Visharadha'' means purity. So by nature ''prakruti nirmala''. Everybody is pure. What is pure? Uncontaminated by a second. That is to say ''dvithiya.'' There is no second. I am only one. Whenever we see some stain, some impurity, by definition what is impurity? When two things come together that is called impurity. Most of the time when we hear the word or read the word impurity, dirty, then our idea is here is water is dirty. Means dirt is an object and that comes. In fact dirt is as pure as anything else. But when that same dirt mixes with water, especially the water which we need to drink or cook something, then we hesitate to use that water. But of course if no choice and many many countries do not have that choice, they bring dirty water, contaminated water, impure water and so many chemicals are discharged into it by the so-called political powers and business people. They do their best by boiling etc. Sometimes they have no choice but to drink that water. And then what happens you know? People get immune. That is why when the people coming to India from western countries, even if they be Indians, even if they stay there for a few months, as soon as they come, they have lost their immunity. Here because we are living in that situation all the time, our natural immunity is very very strong. What can any germ do? Because we are producing that germs. So what are we talking about? Impurity is not necessarily always a bad thing. Coffee is impure. ''Payasam'', rice pudding is impure. Why do we say it is impure? Because what is coffee? At least five things are there. Water is there. Sugar is there. Coffee powder is there. Milk is there. Hotness is there. All the five things can be completely separated.

So, what is the definition of impurity? When two things combine together. So, sugar and water - sweet water, sugary water - it is impurity. Salt water - that is impurity. Anything mixed with something else - that is, by definition, impurity. When ''Brahman'' is one, where is the question of its becoming impure? That is one. For a second object to make another object impure, the first condition is there must be two. And where there are two, there is finiteness. Since ''Brahman'' is infinite, that is why it is one without a second. And that is why it can never become impure. So, another way of understanding impurity is birth. Before birth, birth is a change. Change is an impurity. A new table, after some time, change has come. What change? So, stains, dirt, etc., accumulate on that table. So, that becomes impure. So, what is the idea? Since there is no second object, ''Brahman'' can never become impure at all. This is called ''Nirmalatvam''. No ''mala'', no impurity. ''Prakruti Nirmala''. Here, ''Prakruti'' means by nature. The very nature of every ''Jeevatma'', every individual soul, is what? They are, first of all, ''Alabdha'', ''Avana.'' There is no ignorance. And one has to know every single thing that we call many people. And by nature, they are all divine, pure. ''Adav, Buddha''. And they are one with knowledge. What is that knowledge? "I am ''Brahman.''" It is a very natural thing. So, if a wooden piece can speak, if you ask the wooden piece, "Who are you?" It can only tell you, "I am a wooden piece." Because that is its nature. So, when we are one, we don't require anybody asking. A very interesting thing. So, once a young boy entered into the room of Sri Ramakrishna. Because this boy had seen earlier that the room many times was full of people. And sometimes they are singing also. That did not interest the boy. But many times, the boy observed they were eating something. So, that aroused the interest of the boy. Now, one day he entered Sri Ramakrishna's room. Sri Ramakrishna, fortunately, was alone on his cot, and the boy entered. He did not see Sri Ramakrishna sitting there, but Sri Ramakrishna noticed him and said, "Who are you?" And the boy said, "He doesn't know how to even explain. I am so-and-so. I am the son of so-and-so. I have come here, etc." Simply he said, "Me. I am me." Then, the second question Sri Ramakrishna posed was, "What do you want?" So, this fellow's aunt taught him that there is a ''sadhu'' living in this room, and many times people visit him, and he gives ''upadesham''. Unfortunately, when the aunt told this, "''sadhu'' gives ''upadesham,''" this boy noticed they were munching something. So, he associated the word "''upadesha''" with eating, and that roused his interest. So, "''Kee Chai, Upadesh Chai.'' I want u''padesham.''" Sri Ramakrishna was superbly intelligent; he immediately understood. He called his nephew Ramlal Dada and told him, "There is some sweet there. Give this boy some sweet." Because that is what the boy wanted. This is an actual incident that happened. And many years later, this boy became a sort of intellectual pundit. He wrote a book, "Sri Ramakrishna Bhagavatam." Unfortunately, it is not translated into many languages. Recently, I believe it has been translated into the Kannada language.

But what am I telling? ''Adho Buddhaha''. Everybody. Because ''Brahman'' knows I am ''Brahman''. Because that is pure consciousness. Is ever conscious, "I am ''Brahma''n." And ''Tatha Muktah''a. I am completely free. And that is what we think. We want to achieve freedom. ''Advaita Vedanta'' takes the trouble. You don't need to achieve. You cannot become free. You don't need to become free. It is impossible for you to become free. Because you are already free. Then what about all the spiritual practice? It is only to get rid of the thinking that I am not free. Just as when you are dreaming. You may be dreaming police came and dragged you into a jail. And they are having a heavenly time with some whips. But so long as you are thinking I am in the jail. You actually experience that condition. But if those policemen, they give a big beating and you wake up from that. And then you say there was no jail. There was no police. I never went there. So if this fellow says to anybody, I went to, I was dragged into a jail and I was being beaten. I was being beaten and smiling all the time. Then that fellow will be considered as a madcap. So we are all completely free by nature because we are ''Brahman''. And those who understand that I am ''Brahman''. I am free. I am absolutely pure. And there is nothing called even that a ''Brahman'' doesn't think. At one time, I was caught in the net of ''Mahamaya.'' Thank God. Thank to my ''Guru''. I have become free by their grace. They showed me the way out. No, they will not even think like that. So does a ''Jeevanmukta'', say Swami Vivekananda, ever thank Sri Ramakrishna for bestowing Sri Ramakrishna? Yes. Then what am I talking about? So long as they are in the ''Samadhi'', they do not think anything. But the moment if they are ''Jeevanmuktas'', living free, the moment they come out of that ''Jeevanmukti'' state, then the problem starts. What is the problem? Because they have to use language which we can understand. They understand they are ''Brahman''. We don't understand neither that we are ''Brahman'' nor he is ''Brahman''. If Sri Ramakrishna says I am ''Brahma''n. So if a ''Jeevanmukta'' goes to Ranchi Sanitarium and if some inmate asks him, who are you? Let us say Sri Ramakrishna goes to Ranchi Sanitarium and somebody asks who are you? If Sri Ramakrishna says I am a ''Brahmagnani,'' this inmate becomes delighted. He says you have come to the right place. Previously I was also telling that I was a ''Brahmagnani'' and now I know better. So don't worry. This is a very beautiful reputed institute. Very soon you will be also normalized. You will think like me. You will understand I am not ''Brahman.'' So those who understand after realization, they do not even remember at one time because their understanding is I was ''Brahman''. I am ''Brahman''. I will be ''Brahman''. Never ever had I become anything other than ''Brahman''.

And this is where Shankaracharya's superb commentary comes into our aid. The very Sanskrit is so mellifluous. So, here, there is a purpose why Gaudapada is telling. There is an objection. There is an objector. It has been stated in the previous ''Karika'' that according to the view of the ignorant, the destruction of the veil covering the real nature of ''Atman'' is not possible. So, earlier, if you remember, ''Avarana Chuti, Kimatha Avarana Chuti,'' complete destruction of the ignorance. It is impossible. So, the objector is now catching hold of that one. That means he has been listening very carefully. We have to note down if you want to raise any objection to my talk, first of all, you have to listen very carefully. If you don't, even the question to question, the question of questioning me doesn't arise at all. So, that is what we need to understand. It has been stated that there is an ''Avarana''. There is an ignorance and it has to be gotten rid of. And now you are saying from the very beginning, there is nobody who is ever bound etc. What is this? Are you contradicting? Are you admitting duality called ''Brahman'' and ''Maya''? For that, the reply is this. Actually, this ''Karika'' is the reply which we will discuss in our next class.
[[Category:Mandukya Karika]]

Mandukya Karika Lecture 149 on 10-April-2024

2024-04-12T19:18:34Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
In our last class, we have more or less completed Karika number 96 in the fourth chapter called Alatha Shanti Prakaranam. And what Gaudapada wants to tell, a very interesting thing, that all the Jivas, all the living beings, they are all unborn. And how are they unborn? Because they are Brahman. And one very important point, Gaudapada Acharya points out to us, between the knowledge of Brahman and the Brahman, there is no difference. And this has been a very big subject. And the opposite schools of philosophy again and again try to bring this point that you say that Brahman knowledge is different from the ordinary knowledge. In what way? And especially in the Brihadaranyaka Upanishad, it is called Mahavakya Bhashya. So, chapter 4, section 10, the whole is a discussion about there is pure consciousness, that is Chit, and that is knowledge, and that is Sat, pure existence, and that is pure Ananda. They are not three qualities. What do we mean? Suppose you see a mango fruit. It is big, one quality. It is yellow, ripe, that's another quality. It is sweet, that's another quality. It is fragrant, it's another quality. And a lot of flesh, another quality. So, these qualities distinguish that particular fruit from every other fruit because there are literally thousands of varieties of mangoes out there. But the important point is there are qualities and the qualities can change. A fragrant mango may not be fragrant. A mango may not be yellow. It may be small. A flesh may be very little and it may be out of season. But Sat, Chit and Ananda are not qualities. They do not limit the object. They do not separate an object. Why? Because if there are two objects, separate objects, then we require qualities. This is small, that is big. Even if there are two copies of the same book, one is old, another is a new edition. One is smaller, another is bigger. One is on the left, another is on the right side, above, below. One is fried, another is fresh. These are all to distinguish two objects. But Sat, Chit and Ananda are not qualities that distinguish Brahman from anything else. It is qualities are required for us to separate two objects from each other. But Brahman is one way of looking at Brahman is Sat. Another way of looking at the same Brahman is Chit. Another way of looking is called Ananda Swaroopa. That's why when an accident takes place, this is my favorite illustration. When an accident takes place, we can ask three types of questions. When did it happen? This is from the viewpoint of time. Where did it happen? This is from the viewpoint of a place, a particular space. First is called Kala. Second is called Desha. And how did it happen? What is the cause? So that is called Nimitta.

But these are all separate things. Desha, Kala, Nimitta, what do they do? They limit everything. If I am here, I am not there. If I am here now at this time, I am not elsewhere. Not even one millimeter away from me. And if I am here and if I happen to be elsewhere, there must be some reason why I have moved from place to place. So you see, time, space and causation, they limit everything specifically and distinguish one from the other. But Sat, Chit and Ananda, they are three ways of looking at the same Brahman. Is it there? Yes. That is called Sat. And what is its nature? Chit. And what does it do? Give happiness. So existence, knowledge, bliss, they always go together. They cannot be accepting intellectually. They cannot be separated. So that is what is called real knowledge. Knowledge of truth. Knowledge which never changes. And it doesn't even tell us there is only one Brahman. Brahman is Ekameva Advaitiyam. Brahman is one without a second. When we use that word, it is not an accurate description of Brahman. Sri Ramakrishna, as he tells us, we have discussed it in the Gospel of Sri Ramakrishna just yesterday, yesterday, that Brahman is something which can never be thought of. And if it is thought of, it becomes limited. When something becomes limited, when Brahman becomes limited, it doesn't become Brahman at all. So even Brahmakarupruti, that is to say, funny way of expressing, I will tell you, if anybody says, I am seeing God or I have seen God, then we have to take it for granted God is smaller and this person whose eye is much bigger. In fact, God is an object because this person has the utter freedom to think of God, not to think of God or to think of God some other way. If he is happy and he attributes it, God is very kind. If he is unhappy, God is very cruel. And the moment this person thinks of even a mosquito, then God is gone. So a mosquito can replace God. What type of God is that? Who can be easily removed by the thought, another thought, even of mosquito? So that which is beyond the mind, that is called true knowledge. But in fact, even the usage of the word knowledge is illegal. We should not use that word. Why? Because when you are in deep sleep, do you say that I am in deep sleep? Because if you say I am in deep sleep, you are separate. Deep sleep is separate. So even in our normal day-to-day experience, whatever we are experiencing, we are completely different. What we experience is changing, unreliable, of short duration, completely dependent upon the subject, whereas I may be seeing thousands of things one after the other, but I am not changing. Only the object is changing.

So I am permanent. I am the truth and knowledge of me. I don't need. Simply I know I am. These are all human expressions, as I told many times, even to say that Aham Brahmasmi. Before sadhana, I have to go on repeating I am Brahman, I am Brahman. But after realization, there will be nobody because there is no second person. Even my body mind is not there. So I can't even tell. But in our case, we have to tell every time I am so and so. Am I going to do something? Is it good? Oh, in my family, such great people are born. So I should congratulate myself. Should I do such a thing? Because it will bring bad name to our family. All these considerations pop up. But with regard to Brahman realization, such things do not happen. That is why the most marvelous statement is given. A Brahman Jnani doesn't go on strutting. I am a Brahman Jnani. Ramakrishna puts it in his own beautiful way. A Brahman Jnani or a gentleman doesn't go on saying I am a gentleman. If you hear any gentleman saying I am a gentleman, he is very much a suspect that he is not a gentleman. No thief will go on saying I am a thief. No liar will go on saying I am a liar. So this is that knowledge and the object denoted by that knowledge. They are absolutely one and the same. And this distinction between first of all true knowledge is knowledge of the Brahman which is unchanging, which is independent and which is secondly not different from the object. That is why it is said Brahma with Brahma eva bhavati. And Shankaracharya is forced to give an example. But I am putting it in this way. Suppose there is a madcap. He thinks he is Napoleon. Then he has not become Napoleon but he thinks he has become Napoleon. He forgot who he is. He has been given treatment and if the treatment is successful, he gets rid of the notion I am Napoleon. But how does he get rid of it? I am so and so. Merely by knowing I am so and so, every other false notion completely disappears. So did this knowledge bring any change? No change has been brought up. Only the ajnana, the ignorance has been destroyed. This is called attainment. This is called realization. This is called reaching. This is called destruction of the ignorance or darkness etc.

And Gaudapada in his own peculiar language, confusing language, he wants to tell us. So in our last class, as I said, 96th karika. What does it mean? Knowledge, consciousness, which is the essence of every jiva. And according to Advaita Vedanta, every jiva is unborn. And the knowledge of the jiva that I am Brahman, I am that also unborn. Knowledge is also unborn. Be very careful in understanding this statement. The knowledge which is born is untrue knowledge, mithya knowledge. The knowledge which is unborn, that is a true knowledge. Because that which is born goes through changes. If a person is born, Shadvekara, he grows up, he becomes young, he becomes old, becomes diseased, finally he dies and he suffers also. So, but that is not the truth. Knowledge and the object of knowledge are exactly one and the same. This idea we have to imprint on our mind again and again very strongly. There is no such thing called knowledge. Mango tree and knowledge of mango tree completely separate. But Brahman and Brahma Gnana are not separate. So, according to Gaudapada, according to Advaita Vedanta, always we have to understand Gaudapada means Advaita Vedanta, but put it in a peculiar language. So, he is telling, just like every Dharma, which is unborn, means unborn jivas and that knowledge that I am Brahman, that is, it doesn't get attached to anything, any other object. Why? Because there is no object. If there is no second object, you can't get either attached or detached, either happy or unhappy, no such reactions are possible. If there is an object, it is possible. If you are the only person, I am a good person, I am an evil person, these are irrelevant. Why? Because I have to find somebody else like me to be qualified, I am a good person or a bad person, I am selfish or unselfish or if there is any object besides me, I am happy or I am unhappy and even mind is not there. So, these are all qualifications of the mind, happy mind, unhappy mind, etc. Since there is only Ekam and Ajam, then even attachment is impossible and even in our case also, you ask 200 years back, are you attached to your what is called jet 737, Boeing 737? You cannot ask such a question because there was no Boeing 737.

So, whether you are attached or not attached, how much it cost or how clever you are, those things do not come into consideration at all and that is what we want to understand. Gaudapada wants to say Dharmeshu Gnanam Isyate We have to understand Isyate means we have to infer that the Gnanam of a real Jeeva. Jeeva is Brahman, therefore Brahma and Brahma Gnanam are separate. Just as Brahman cannot attach himself to anybody, Brahma Gnanam also cannot attach to anything else. Yato Nakramate Gnanam Since for this reason, the true knowledge is never attached to anything, Asangam Thenaketitam Because of Thena, by that reason, that not only Brahman, Brahma Gnanam also, Asangam Thenaketitam Why is Gaudapada going on and on? Because this gives us a beautiful understanding of a Jeevan Mukta. So there were charges against Sri Ramakrishna. One of the charges is that he loved Narendranath more than anybody else. Now with the help of this 96th Karika, try to understand. In fact, it is a very thought-provoking incident. Somebody has accused Sri Ramakrishna directly, especially when it comes to the matter of distribution of sweets. Sri Ramakrishna used to preserve the best sweets and keep them for Narendra. When Narendra comes, very gladly he will go and not only give him, sometimes he will feed also. And Narendra tried to resist it, but he failed because Sri Ramakrishna will not allow him directly, otherwise he might give to somebody else. So he will push it into the mouth of Narendra. You may ask, why? So I have a favorite way of explaining it. You can also enjoy it. If you are a sheep farmer and you find a very valuable sheep, you go on feeding it because it will fetch the highest price. So Sri Ramakrishna thought, this is my sheep. Only he did not use the word sheep. He told, this is my monkey. Swami Vivekananda himself has said, he made me, this old man, he made me a monkey and made me go around half the world. Even now he is not giving me freedom to do what I like. Of course, we can understand it. Narendra is given freedom. Sri Ramakrishna, no Sri Ramakrishna. He would refuse to stay there for one millisecond. How do we know? Because the moment Divine Mother's work was done, he appeared in front of Shashi Maharaj. Previous night, he gave up his body. What did he say? Shashi, Shashi, I spat out the body. But Sri Ramakrishna did not allow him to do that. So Swami, he was with such... I think he was extremely glad to get out of the clutches of Sri Ramakrishna.

And in fact, that is what we are also trying. Once we believe in Sri Ramakrishna, we have complete knowledge of Sri Ramakrishna, we want only Mukti. Because we had enough of him, so we want Mukti from him. Anyway, so a Jivan Mukta can never be attached because a Jivan Mukta, his knowledge is I am Brahman. And that knowledge is what? There is no second object. And therefore, politically, this has been expressed in the Brihadaranyaka Upanishad. Fear comes out of the second. Fear means reaction. Good, bad, happy, unhappy and Dharma, Dharma. All these things come only when there is a second one. But since there is no second, such things will not happen in other worlds. Brahma Jnanam is the most desirable thing in this world because it will give us what is called unimpeded bliss, infinite bliss. And that is what we all want. That is the essence of what we discussed earlier. And we will move on to the 97. And actually, all the shlokas are only telling one point that each soul is potentially divine and you are no other than divine. And for temporarily, for whatever reason, you are not aware that you are divine. Now that is a disease. That is the root cause of all problems. The moment you think I am somebody else, that is called dvitiya. All fear comes. Fear means karma, krodha, lobha, moha, madha, matsarya, selfishness. Every evil springs only from there if there is a second one. And Advaita Vedanta's philosophy is you are Brahman, there is no other. Therefore, even if you wish, you can never be what is called selfish. Impossible for you to be selfish. But we are talking about selfishness because really speaking, selfishness is the only instrument which will lead us to be completely unselfish. I don't know whether you ever heard this statement from anybody. But I am telling you. So the whole life is to learn how to be more selfish. And when we become the greatest selfish persons in the world, then we only want one thing. Self, self, self. Previously, it was many things with a small s. Now we want only one Self and that is capital Self. All of us are searching only actually for our own true Self which we think we have lost, though really not lost. It doesn't matter really. These are all semantics.

So in the 97,

adumatrepe vaidharmye jayamane aipaschitah asangatah sadhanasthi kim utah avarnachyute

Gaudapada is telling that let alone what is called destruction of complete ignorance, complete destruction of the entire maya. Let it be. That is a very far off thing. Even if slightest difference is there, you see slightest difference, I can tell you a lot of things, but I want to simplify things. You see, suppose there is a mother and she has given birth to a child and all the love of both parents, especially mother is bestowed and goes on bestowing so long as that child is there, only child. The moment another child comes into this world, now the mother's attention is completely drawn to the just born baby and then the canker starts in the elder son and he becomes very jealous. Somewhere this terrible obstruction has come. The shenigraha has come. Previously I am getting all the love my mother, my father can bestow. Now not only they are bestowing all attention on the sibling, but they are even making me also slave. You are responsible for your sister. She is helpless. I don't want. So they say sometimes some of these children when nobody is looking at it or when they think nobody is looking at it, they go take their finger and poke it into the eyes of the younger sibling. This is called sibling jealousy. So you see, we are all people of jealousy. We all feel, even though we do not admit it, who is free? Only a God-realized person is free. Why is he free? Because there is nobody to be jealous of. He cannot even be jealous of God also because he knows I am God. So there is no chance for him to exhibit his jealousy, selfishness, etc. That is why he is a perfect person. So anumatraipi vaidharmaya, the slightest idea of plurality, means separatedness, inatman, entertained by the ignorant, agnanis. That is why he says avipashchitaha. Vipashchitaha means a person who is wise, who knows exact truth. Avipashchitaha is the opposite, completely ignorant person. There is in this knowledge, there is something very peculiar I want to point out. So nobody can say I am 10% right, 20% right, 50% right. No. Either I am right or I am wrong.

So any person who knows, nobody can say I am 50% atman and 50% anatma. Such a thing can never happen. Even to say I am 50% anatma is admitting that I am 100% anatma only, non-self only. So such persons are called ignorant In Sanskrit they are called avipashchitaha. So vaidharmye jaya maane, if multiplicity, what is ignorance? We are many. There are billions and billions and billions of galaxies and how many earths are there? How many living creatures are there in other planets? Even now scientists are searching for what is called extra life planets. So far we have not come across but who knows, the distance is so much, there may be many types of people. So vaidharmye jaya maane, if there is plurality, how much plurality? Anumatrik, even the slightest. Then asangata sadhanasti, forever this detachment or non-attachment is impossible. If there are two things, I like this one person better than the other one. Even between sweets, between friends, between parents, between children, between brothers and sisters, between books, between anything, we have some preference. We have even if it be slight preference but there is a preference is there. How do we know? Because when freedom is given, we lie, we run to grab what we like. So asangata sadhanasti, so long as multiplicity is manifest, the question of being non-attached doesn't arise at all. If this is our day-to-day affair, if this is the case, complete destruction of avarana. Avarana means avidya. Is it possible in this state? What is the essence of this 97th karika? Even if I say only two, may not be many, not three, not more than three, but only two. I am as ignorant as ever. And for me that ignorance is not one percent, but hundred percent. It is impossible. Either it goes completely or it is there completely. That means I have to remove multiplicity. I have realized that I am that one without a second. That is the meaning. What is this avarana chuti? It is a beautiful Sanskrit word. Chuti means destruction. Avarana means agnana. Those who are familiar with a little bit of Advaita Vedanta, remember this avarana chuti and vikshepa chuti, such a terminology is not used by non-Advaitins. For Ramanujacharya and all other Advaitins, this world is not unreal. It is not what is called product of agnana. It is real parinama. God really transforms himself. So these terms, that is covering up of the truth and making it appear as something else, this is what is called avasa, adhyasa. It doesn't exist at all for non-Advaitic schools.

But here we are talking about avarana means what? Covering the real truth. The real truth. And it automatically indicates vikshepa shakti also. And these two constitute what we call ignorance. Chuti means destruction. That is the complete destruction of agnana. There is nothing called partial destruction of agnana, as I was telling. There is nothing called partial destruction of the darkness. Complete darkness. If there is one percent darkness, there is darkness. So avarana means that which covers. So agnana covers each one of us, but it doesn't make us non-Brahman. It makes us think that we are non-Brahman. So the problem is in the mind. The solution is also in the mind only, just as in the dream. So if I am feeling hunger in dream, real food will not help. So if you somehow guess this person is dreaming, he is very hungry, and you take some ice cream and he starts screaming. Instead of your screaming, he starts screaming. You destroyed my beautiful dream like that. So, so long as duality is there. Duality means multiplicity. It doesn't mean only two. Duality means the reaction in multiplicity, likes and dislikes, attachment and non-attachment, good and evil, darkness and light, and dharma and adharma. That is called the way we look at things. We judge things. That is called duality. But things are multiple, uncountable. It is not possible to count them. It is impossible. What is the essence of this 97th? 97th karika tells that if you wish to know who you are, then you get rid of ignorance. How to get rid of ignorance? Get rid of the feeling of multiplicity. Look what follows. If there is no multiplicity, then everything is God only. If everything is God, who can cheat whom? Who can lie to whom? Who can do good to whom? Who can give happiness to whom? Who can do whatever he wants? If my right hand scratches my left hand, then my left hand doesn't thank because left hand does it exactly. Right hand knows this is my own me. Left hand also knows this is me. So the leg doesn't get jealous when your right hand is scratching your ears. I've seen so many people listening to talks. They're scratching their ears. There is no point in scratching the ears. Scratch your hearing. That is the real knowledge. So essence of 97th is get rid of multiplicity and that is called practice of divine qualities. That is called practice of morality. What is morality? Feeling that I am in the other also. Every object, living as well as non-living, everything. That is the idea.

Then we move on to the 98th. And again he is reiterating who? Gaudapada is reiterating the same fact that everybody is divine only. This is the essence. All jivas and as I said, Gaudapada could have used the word jivaha instead of dharmas. But unfortunately, I can't tell him now because he has become Brahman now. He doesn't listen. He doesn't have ears to hear my words. All jivas or dharmas are ever free from bondage and are pure by nature. They are ever rejuvenated and liberated from the very beginning. So still the wise people speak of the jivas as capable of knowing the ultimate truth. Every dharma means jivas, every prani, but especially an intelligent human being who can understand what is the real teaching. Alabdha avarana. Avarana means just now earlier we used that word avarana kshuti. Avarana means that which covers. What covers it? That means we don't see what is the nature of the object which is covered but we think it may be something else. Alabdha avarana. Complete uncovering. That means they are ever pure, ever free, ever knowledgeable. How? At one time were they bound and then they get some good picture and then they go on practicing and then they become free? No. Prakruti nirmala. They are pure. Mala means another word. Mala means impurity but earlier we used the word visharadha. Visharadha means purity. So by nature prakruti nirmala. Everybody is pure. What is pure? Uncontaminated by a second. That is to say dithiya. There is no second. I am only one. Whenever we see some stain, some impurity, by definition what is impurity? When two things come together that is called impurity. Most of the time when we hear the word or read the word impurity, dirty, then our idea is here is water is dirty. Means dirt is an object and that comes. In fact dirt is as pure as anything else. But when that same dirt mixes with water, especially the water which we need to drink or cook something, then we hesitate to use that water. But of course if no choice and many many countries do not have that choice, they bring dirty water, contaminated water, impure water and so many chemicals are discharged into it by the so-called political powers and business people. They do their best by boiling etc. Sometimes they have no choice but to drink that water. And then what happens you know? People get immune. That is why when the people coming to India from western countries, even if they be Indians, even if they stay there for a few months, as soon as they come, they have lost their immunity. Here because we are living in that situation all the time, our natural immunity is very very strong. What can any germ do? Because we are producing that germs. So what are we talking about? Impurity is not necessarily always a bad thing. Coffee is impure. Payasam, rice pudding is impure. Why do we say it is impure? Because what is coffee? At least five things are there. Water is there. Sugar is there. Coffee powder is there. Milk is there. Hotness is there. All the five things can be completely separated.

So what is the definition of impurity? When two things combine together. So sugar and water, sweet water, sugary water, it is impurity. Salt water, that is impurity. Anything mixed with something else, that is by definition impurity. When Brahman is one, where is the question of its becoming impure? That is one. For a second object to make another object impure, first condition is there must be two. And where there is two, there is finiteness. Since Brahman is infinite, and that is why it is one without a second. And that's why it can never become impure. So another way of understanding impurity is birth. Before birth, birth is a change. Change is an impurity. A new table, after some time, change has come. What change? So stains, dirt, etc., accumulate on that table. So that becomes impure. So what is the idea? Since there is no second object, Brahman can never become impure at all. This is called Nirmalatvam. No mala, no impurity. Prakruti Nirmala. Here Prakruti means by nature. The very nature of every Jeevatma, every individual soul, is what? They are first of all Alabdha, Avana. There is no ignorance. And one has to know every single thing that we call many people. And by nature, they are all divine, pure. Adav, Buddha. And they are one with the knowledge. What is that knowledge? I am Brahman. It is a very natural thing. So if a wooden piece can speak, if you ask the wooden piece, Who are you? It can only tell, I am a wooden piece. Because that is its nature. So when we are one, we don't require anybody asking. Very interesting thing. So once a young boy entered into the room of Sri Ramakrishna. Because this boy had seen earlier that the room many times were full of people. And sometimes they are singing also. That did not interest the boy. But many times the boy observed they were eating something. So that aroused the interest of the boy. Now one day he entered into Sri Ramakrishna's room. Sri Ramakrishna fortunately was alone on his cot. And the boy entered. He did not see Sri Ramakrishna sitting there. But Sri Ramakrishna noticed him and said, Who are you? K. And the boy said, He doesn't know how to even explain. I am so-and-so. I am the son of so-and-so. I have come here, etc. Simply he said, Me. I am me. Then second question Sri Ramakrishna put, What do you want? So this fellow's aunt taught him that there is a sadhu living in this room. And many times people visit him. And he gives upadesham. Unfortunately, when the aunt told this sadhu gives upadesham, these people, this boy noticed they were munching something. So he associated the word upadesha with eating. And that roused his interest. So Kee Chai, Upadesh Chai. I want upadesham. Sri Ramakrishna was superbly intelligent. Immediately understood. Called his nephew Ramlal Dada and told him, There is some sweet is there. Give this boy some sweet. Because that is what the boy wanted. This is an actual incident that happened. And many years later, this boy became a sort of intellectual pundit. And he wrote a book, Sri Ramakrishna Bhagavatam. And it is unfortunately not translated into many languages. Recently, I believe it has been translated into Kannada language.

But what is I am telling? Adho Buddhaha. Everybody. Because Brahman knows I am Brahman. Because that is pure consciousness. Is ever conscious I am Brahman. And Tatha Muktaha. I am completely free. And that is what we think. We want to achieve freedom. Advaita Vedanta takes the trouble. You don't need to achieve. You cannot become free. You don't need to become free. It is impossible for you to become free. Because you are already free. Then what about all the spiritual practice? It is only to get rid of the thinking that I am not free. Just as when you are dreaming. You may be dreaming police came and dragged you into a jail. And they are having a heavenly time with some whips. But so long as you are thinking I am in the jail. You actually experience that condition. But if those policemen, they give a big beating and you wake up from that. And then you say there was no jail. There was no police. I never went there. So if this fellow says to anybody, I went to, I was dragged into a jail and I was being beaten. I was being beaten and smiling all the time. Then that fellow will be considered as a madcap. So we are all completely free by nature because we are Brahman. And those who understand that I am Brahman. I am free. I am absolutely pure. And there is nothing called even that a Brahman doesn't think. At one time I was caught in the net of Mahamaya. Thank God. Thank to my Guru. I have become free by their grace. They showed me the way out. No, they will not even think like that. So does a Jivanmukta, say Swami Vekaranda, ever thank Sri Ramakrishna for bestowing Sri Ramakrishna? Yes. Then what am I talking about? So long as they are in the Samadhi, they do not think anything. But the moment if they are Jivanmuktas, living free, the moment they come out of that Jivanmukti state, then the problem starts. What is the problem? Because they have to use language which we can understand. They understand they are Brahman. We don't understand neither that we are Brahman or he is Brahman. If Sri Ramakrishna says I am Brahman. So if a Jivanmukta goes to Ranchi Sanitarium and if some inmate asks him, who are you? Let us say Sri Ramakrishna goes to Ranchi Sanitarium and somebody asks who are you? If Sri Ramakrishna says I am a Brahmagnani, this inmate becomes delighted. He says you have come to the right place. Previously I was also telling that I was a Brahmagnani and now I know better. So don't worry. This is a very beautiful reputed institute. Very soon you will be also normalized. You will think like me. You will understand I am not Brahman. So those who understand after realization, they do not even remember at one time because their understanding is I was Brahman. I am Brahman. I will be Brahman. Never ever had I become anything other than Brahman.

And this is where Shankaracharya's superb commentary comes into our aid. The very Sanskrit is so mellifluous. So here there is a purpose why Gaudapada is telling. There is an objection. There is an objector. It has been stated in the previous Karika that according to the view of the ignorant, the destruction of the veil covering the real nature of Atman is not possible. So earlier if you remember Avarana Chuti, Kimatha Avarana Chuti, complete destruction of the ignorance. It is impossible. So the objector is now catching hold of that one. That means he has been listening very carefully. We have to note down if you want to raise any objection to my talk, first of all, you have to listen very carefully. If you don't, even the question to question, the question of questioning me doesn't arise at all. So that is what we need to understand. It has been stated that there is an Avarana. There is an ignorance and it has to be gotten rid of. And now you are saying from the very beginning, there is nobody who is ever bound etc. What is this? Are you contradicting? Are you admitting duality called Brahman and Maya? For that, the reply is this. Actually, this Karika is the reply which we will discuss in our next class. Om Jananim Sharadaam Devim Ramakrishnam Jagat Gurum Pada Padme Tayo Saritva Pranamaami Mohur Mohuhu May Sri Ramakrishna Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna
[[Category:Mandukya Karika]]

Mandukya Karika Lecture 148 on 03-April-2024

2024-04-10T20:42:20Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
In our last ''Mandukya Karika'' class, we completed ''Karika'' 93 and entered into 94. Practically, from 90 onwards, Gaudapada wants to emphasize only two points. Those who are ignorant people, they see only difference, ''Dvaitam''. And those who are realized souls, they are pure; they see only ''Brahman'' everywhere. So, those who see ''Brahman,'' they are ever immersed in bliss, unimaginable bliss. And that is the goal of each one of us. So, this is what he wants to condemn. And as I mentioned earlier, whenever any ''Acharya'' condemns something, it is not merely to criticize somebody, to find fault with somebody, but to praise the opposite view. So, if an ignorant person is condemned, there is actually no need to condemn an ignorant person. Who is an ignorant person? We ourselves sometimes get mixed up, confused. We have no clear idea. An intelligent person is a wise person. A wise person is a happy person. And an ignorant person is a very unhappy person. After all, wise or otherwise, everybody is in search of happiness only. Only a wise person very soon gives up searching in the wrong place, in the wrong objects. A wise person very soon comes to know that this search is completely useless and turns his sight inward. Whereas an ignorant person, he always takes up an object and then he goes through a lot of agony. And then he thinks, "I committed a mistake in choosing this particular object. But if I choose some other object, then I will be a very happy person." So, one after the other, he goes on trying for many, many ''janmas''. Everybody is, of course, potentially divine. A time will come when such persons also turn their attention completely to God or ''Brahman''. And then he stops. How do we know he has become a wise person? So, he stops searching. Because he understands that there is no peace, there is no happiness, there is no purity anywhere other than ''Brahman'', other than God. That is called the process of ''Viveka'', discrimination. And then he turns his attention only to God or ''Brahman''.

Now, Gaudapada, in this 94th ''Karika'', intends to convey to us a profound message, which we will delve into later. So, in the 94th ''Karika'', it goes like this:

वैशारद्यं तु वै नास्ति भेदे विचरतां सदा ।

भेदनिम्नाः पृथग्वादास्तस्मात्ते कृपणाः स्मृताः ॥ ९४ ॥

vaiśāradyaṃ tu vai nāsti bhede vicaratāṃ sadā |

bhedanimnāḥ pṛthagvādāstasmātte kṛpaṇāḥ smṛtāḥ || 94 ||

94. ''Those who always rely on (attach themselves to) separateness can never realise the innate purity of the Self Therefore those who are drowned in the idea of separateness and who assert the separateness of'' (''entities) are called narrow-minded''.

It means those who always rely or attach themselves to separateness, differentiation, ''dvaitam'', can never realize the innate purity of one's own self. Therefore, those who are drowned in the idea of separateness and continuously assert that everything is separate from everything else, they are called ''krupanaha'', miserable people, narrow-minded people, people of very little understanding, or unhappy people. And this is what he wants to convey. Really speaking, we have been dealing with so many ''Karikas''. So, we don't need so much of explanation. ''Sada'', all the time, ''bhedhe vicharatham'', those who are convinced, those who believe that reality is what? That is separateness, differentiation, ''dvaitam'', alone is real. What happens to such people? ''Vaisharatham vai na asthi.'' They do not have peace of mind because their understanding is wrong. Therefore, they are impure. They don't have any purity. Purity, peacefulness, happiness, wisdom are all synonymous terms. So, ''vaisaratham, vaisaradyam'', that is purity, right understanding, wisdom. ''Na asthi vai,'' definitely it is not there for those who are following differentiation. And then, who are these people? ''Prithat padaha.'' So, they do not understand that there is ''Brahman'', God is everywhere. A very funny thing is, if you ask any of these dualists, they are all dualists, including what we call even Ramanujacharya, not only Madhvacharya, ''Visishtadvaitins'' also, some sort of unity they admit. There is separation, differentiation in unity. Like the body is one, but different limbs of the body, each one can be known separately. This is a hand, this is a leg, this is an eye, this is an ear, etc., etc. What happens to them? ''Prithat padaha'', they are convinced, this is real. What is real? Differentiation is real. And then, ''bheda nimnaha'', they remain in that state only.

So, Gaudapadacharya, taking a clue from the ''Brihadaranyaka Upanishad,'' calls them "''tasmat.''" Therefore, such kind of people who not only believe themselves but try to inject their idea of differentiation, ''dvaitam'', reality on everybody else, come forth to argue, even the ''Advaitins'', etc. ''Kripanaha smutaha,'' they are aptly called ''Kripanaha. Kripanaha'' means a miserable fellow, an unhappy fellow. Why is there unhappiness? Because there is a deep meaning here. Just to recollect, this ''Mandukya Upanishad'' is all about purity, oneness, non-differentiation from the very beginning. Even though it is one of the shortest ''Upanishads'', having only 12 ''mantras'', it is the most profound ''Upanishad''. So, ''Muktika Upanishad'' tells us that there are 108 ''Upanishads.'' And if anybody studies this ''Mandukya Upanishad'', of course along with the ''Karika'' of Gaudapadacharya, as well as the commentary of Shankaracharya, "''Alam''," it is more than enough. This word "''Alam''" is a very beautiful word. So, Swami Vivekananda also uses it. So, whether it is ''Bhakti, Bhakti Marga, Jnana Marga'', o''r Karma Marga, "Gacchanti Alam''" is more than sufficient to take a person where? To reach the goal. What is that goal? ''Brahman'' is the goal. To know ''Brahman'', to know that I am ''Brahman'' is more than sufficient. Each one of the paths is more than sufficient. We don't need three paths. We don't need four paths. We just need any one of them. Not only one of them, but any one of them is more than sufficient to take us to God Realization. So, Gaudapadacharya must have been remembering the ''Brihadaranyaka Upanishad'', especially the teaching of Yajnavalkya to Maitreyi, which I am going to quote, that this word ''Kripanaha'' means very miserable people.

Why is it so? Pure psychology. If I think there is somebody other than me, consider how many murders take place in families. Husbands are murdered, wives are murdered, brothers are murdered. If you study the history of the Mughals from the 16th century to the 18th century, about 250 years of horrible rule by these Mughals, you'll understand. But we can say that it is God's will and we deserve it because of our own ''Karmaphala''. Even now, we deserve it. Everybody looks down upon India for a simple reason: no one Indian ever agrees with another Indian. We are all such loudly talkative fellows. "I am right. I am right. You are wrong. You are wrong." Anyway, a person is miserable because all problems arise only when there is a second. If there is a tiger, problems are there. Even if there is a mosquito, there is a problem. Anything that is second, have you ever noticed it? You are tired, you want to sleep, and you don't have a mosquito curtain at hand. The place is usually full of mosquitoes, but you don't find a single mosquito. And then what a great idea that there is no mosquito here. There is no second except me. What peace it gives. But if you are thinking, even if there is one mosquito, you are called ''Kripana''. You are such a miserable fellow because mosquitoes are the greatest. They will sing relaxing music in your ears. You have to thank them before they suck your blood. They will entertain you with beautiful music.

What is ''Vaisaradhyam''? Peace of mind. Peace of mind comes from within, from ''Prasada''. When the mind becomes absolutely calm and serene, joy will spontaneously emerge. That is why a person in deep sleep achieves a sort of ''Advaita''. It gives such rest, such happiness for everybody. However, in the waking state, even in the dream state, a person is very narrow-minded. Therefore, "''Tasmate Kripanaha Smritaha.''" And we are not talking about other people; we are talking about ourselves. That is why Shankara comments very aptly. Those who have realized the truth regarding the ultimate reality are alone free from narrowness. Others are very narrow-minded. Narrow-mindedness is described in this verse as being drowned in the idea of separation, those who believe and stick to the idea of separation, ''Dvaitavada''. They not only believe in it, but they assert it, wanting to convert others as well. These are dualists, and they deserve to be called narrow-minded. Without going into arguments, what we need to understand is those who do not identify themselves, those who do not see union, they only see separation, are the most unhappy people. Even to feel sympathy, there is a feeling of oneness with the other person's condition, empathy. That means separation. I am not suffering; only this person is suffering, or I am suffering; this person is not suffering. This is called ''Kripanatvam'', narrow-mindedness. They never realize the natural purity of ''Atman'' because everybody is ''Atman''. Anyone who thinks you are not an ''Atman'', and who can think others are not the ''Atman''? Only a person who knows I am not the ''Atman''. The same knowledge applies if I am ''Atman''. Everybody is an ''Atman''. If I am not an ''Atman'', then everybody is also a non-''Atman''. But the simple idea, if you ask even the most ignorant person, "What is your idea of God? Where is God?" ''Phat'' comes the answer, He is everywhere. And does God have any death? No. Does God change? No. So, He is always the same. ''Ajah'' unborn. ''Nityah'' unchanging. ''Anantah'' infinite. This is the idea. Every day we are practicing it. You bow down to Lord Venkateshwara in Tirupati and then come back home and bow down in your own ''puja'' room. You don't think there is any difference between that Venkateshwara and this Venkateshwara because you have the correct idea. God is everywhere. If God is everywhere, if that statement is understood properly, then who is the other person? Who is the other object? Every object is nothing but God only, including myself. Even I do not exist because everything is God. And this is what ''Brihadaranyaka Upanishad'' teaches.

Based upon that, Gaudapadacharya has summarized it here. This is the sentence: "Whoever, O Gargi, without knowing that ''Akshara'', the imperishable, ''Brahma'', offers oblations in this world, performs sacrifices, and does penance, ''tapasya'', for a thousand years, his work will have an end. ''Karma'' will come to an end. Whosoever, O Gargi, without knowing this ''Akshara'', departs from this world, such a person is indeed narrow-minded. But he, O Gargi, who departs this world, knowing this ''Akshara'', is a true ''Brahmana''." This excerpt is from the ''Brihadaranyaka Upanishad,'' from the third chapter.

Without realizing, if one dies, he is indeed a miserable person because he is going to be reborn, and we don't know in what species he is going to be reborn. On the other hand, whoever realizes this ''Brahman'', realizing means what? "I am ''Brahman''." And whoever goes is called a ''Brahmana''. Who is a ''Brahmana''? He who knows "I am ''Brahman''," he is a ''Brahmana''. This is the essence of what we discussed in our last class, the 94th ''Karika.'' Now, let's move to the 95th.

And the same ideas apply. On the contrary, who is not a ''Kripana''? Who is really a ''Jnani,'' a wise person, an ever-happy person? That is being said here. I remember a very beautiful analogy by Sri Ramakrishna. Sri Ramakrishna entered into ''Nirvikalpa Samadhi'' so many times, and then he wanted to train Narendra, his beloved disciple, to become what is called ''Purna Jnani.''

It's crucial to note that Sri Ramakrishna wants him to be an ''Advaitin''. We have to be very careful. ''Advaita'' is a ''Marga''. But ''Advaita'' also means ''Brahman''. Another name for ''Brahman'' is ''Advaita''. We have to be careful to separate. One can become ''Brahman''. But for that, one can follow ''Karma Yoga, Bhakti Yoga, Raja Yoga, Jnana Yoga'', any path—Hinduism, Christianity, Islam, Buddhism, Jainism, Sikhism, any Ism, or no Ism also. If somebody is very sincere.

Sri Ramakrishna says, if somebody is longing to visit Jagannatha and has started towards the North, whereas Puri is towards the South, seeing his earnestness, God comes in the form of a guide and says, "My good man, where are you going? I am going to visit Puri Jagannatha." "Oh, you have made a mistake. So you have to go the other way, not travel towards the North." And immediately, the person turns. And then he reaches very soon. Don't think again, "Oh, he will travel in the wrong path for a long distance. And then he will come to the right road." And then he has wasted a lot of time. No, no. He will come because if he is provided with ''Shraddha'', then he will come very soon. But if he is not provided with ''Shraddha'', then his ''Sharddha'' will be made very soon.

So, the 95th ''Karika'' is a glory.

अजे साम्ये तु ये केचिद्भविष्यन्ति सुनिश्चिताः ।

ते हि लोके महाज्ञानास्तच्च लोको न गाहते ॥ ९५ ॥

aje sāmye tu ye kecidbhaviṣyanti suniścitāḥ |

te hi loke mahājñānāstacca loko na gāhate || 95 ||

95. ''They alone are said to be of the highest wisdom who are firm in their conviction of the Seif unborn and ever the same''. ''This'', ''ordinary men cannot understand''.

Earlier, he criticized people, and as I told you, criticism is only to praise the opposite thing. That is what he is doing. Who is doing? Gaudapadacharya in this 95th. "They alone are said to be of the highest wisdom, who are firm in their conviction of the Self, unborn and ever the same. But this knowledge ordinary man cannot understand, only temporarily." Remember Hinduism or ''Vedanta''. We are all ''Vedantins''. Not ''Advaita Vedantins. Vedantins'' means the followers of the teachings of the ''Vedas''. Everybody, each soul, is potentially divine, and everybody has to manifest his nature. There is what in philosophical language they call a teleological urge. There is something within. You can't sleep for long. Even when you are terribly tired and then you want to sleep for several days, but your very nature will not allow you. As soon as sufficient rest is done, your very nature will wake you up. And this is called evolution. And it will work. Nobody can stop it. Nobody can hinder it. We ourselves might do that.

So, in the 95th ''Karika'', what is it telling? "''Eke chittu''," those who, on the other hand. ''"Tu''" means on the other hand. "''Eke chittu''," whosoever. "''Aje samye sunishchitaha pavishyanti''." So those who are firmly established. "''Aje''," in the unborn. "''Samye''," that means those who see the same Brahman. Not only within oneself, but everywhere. "''Sunishchitaha''." And this knowledge is permanent knowledge. It is not something. Another knowledge, ''anatma jnanam,'' is what we call upgradable. Scientists, 15th century, they discovered something. 16th century, they updated it. Even now, they are updating it. And they don't know where it is going to lead, when it is going to end. So this uploading, uploading, uploading. And we don't upload what is being uploaded.

So, that is being mentioned here. "''Sunishchitaha." "Nishchitaha''" means absolute definiteness. This word, "''sunishchita''," is also a very beautiful word. You are seeking something, you get it. Then you have a state of mind which is completely, here the word, Sanskrit word is very beautiful, that "''chinta''," oh what shall I do? I wanted to know that. I want to obtain this, but I am not able to know what to do, how to do, when to do. But once you get it, your mind becomes free from every other thought. That, not only temporarily, but permanently. That is called "''sunishchitaha''," that absolute certainty, "''pavishyanti.''" Who? Those who understand that ''Brahman'' is unborn, and only ''Brahman'' exists and nothing else. That knowledge. But it is not something that I am also ''Brahman,'' and you are also ''Brahman'', somebody else is also ''Brahman.'' No, no, no. There is no reality. It is to make people like us, ignorant people like us, to make us understand, yes, yes, you are ''Brahman'', and what about my enemy? He is also ''Brahman''. What? I thought that only I will be ''Brahman'', and my enemy will go to hell. And the other side, no, no. Unfortunately, it is only your reflection. So, everything is nothing but ''Brahman.'' So, that is called unborn. You are never born. Differentiation comes only because of the birth. I am different. My parents are different. My brothers and sisters are different. My children are different. Of course, my wife is different. There is no doubt about it. So, no, Swami. Everybody is exactly the same. God. That is why when Prahlada was asked by his father, Hiranyakashipu, there is a very beautiful Telugu saying, "''Indu galadu andhu ledani.''" So, God is here only. He is not elsewhere. Because if God is in one particular place, He cannot be anywhere else.

To speak of God here and there, above or below, left or right, this is completely an ignorant person's view. No. These people have realized, I am God. That is the only. If anybody says, I have seen God. That is good. But if anybody says, I am different. God is different. I am small. God is big. And I am very weak. God is very powerful. And so, out of His kindness, He came to me. I saw Him. And then, I asked Him. You gave me this and that and the other things. And He smiled at me. And then, He disappeared. He did not do anything to me. So, my misery remained absolutely the same. What is the use of this kind of thing? That fellow, you call God, has actually disturbed your sleep. Instead of giving his vision, if you had slept for 15 minutes more, you would have had more peace of mind than anything else. No. I don't see God. I am God. That is it. This is called ''Sunnisthita Bhavishyanti''. And Gaudapada is praising them. And vice versa, by praising ''Jnanis'', he is condemning ''Agnanis''. What is the meaning of condemnation? Not that you go to hell. A ''Jnani'' will never say to an ''Agnani'', you will go to hell. Because there is no hell. There is no heaven. You are also God. And in fact, there is no difference between you and me. I am a Jnani. You are an Agnani. I am a wise person. You are an otherwise wise person. These differences will vanish completely. And that knowledge, and that is the final knowledge, ultimate knowledge, not even penultimate knowledge. What is penultimate knowledge? This is called ''Brahmakaravrutti''. I am there and I see God. That is called penultimate knowledge. These are called ''Loke Mahajnana. Maha'' means what? They have realized their true nature that there is only one and that is God. Nothing else. So, but this, the difference between an ignorant person and a wise person is so great. ''Lokaha''. Here ''Loka'' means an ignorant person. ''Tat chana gahate.'' He will not understand. When? Temporarily. At this time. But each soul is potentially divine. He is going to also realize the same thing because everything is ''Brahman''. There is nobody who is an ''Agnani.'' In the eyes of an ''Agnani,'' everything is ''Brahman''. In the eyes of an ''Agnani,'' everything is non-''Brahman.'' But, if the person who realizes his knowledge is real and true, then an ''Agnani'' must become an ''Gnani.'' There is no doubt about it. So, this is the essence of this. And Shankaracharya, in what is called resuccinct commentary, this knowledge of the supreme reality is incapable of being understood by an ''Agnani,'' poor intellect, by the unwise, by persons of small intellect. ''Kripana.'' That is what I said earlier. Who are outside the knowledge of ''Vedanta''. That is being said in this verse. Those of you, even though they may be women or others, who are firm in their conviction of the nature of ultimate reality, which is unborn, undivided, they alone are possessors of highest wisdom.

See, here also, something we have to take note. Those few, at any given time, the people of ''Brahma Gnanis'' are very few. But, they may be men or women. It doesn't matter. Or others. What does Shankara mean? There is no distinction in ''Brahman''. This is male. This is female. And this is a Hindu. And this is a Christian. Others means what? Everybody. Whether they are Christians, Muslims, believers, non-believers. That is why our faith in Varanasi is Shiva is going to give ''Mukti'' to everybody, every creature. And then we protest. I am a human being. I am a Hindu. I am a believer. He should give me. I have a right to be released. But why should he give to a non-believer or a mosquito? The fact is that in the eyes of Shiva, there is no other thing excepting Shiva. ''Shivoham Shivoham.'' So I don't have the body. I don't have the mind. I am not a combination of the ''Pancha Bhutas'', etc. So even for a student of ''Advaita'', everything is ''Brahman''. It is of course an intellectual knowledge. But Shiva, in the eyes of Shiva, that is ''Brahman''. Shiva is another name for ''Brahman''. Everything is ''Brahman''. So does Shiva really give liberation? Not in the true sense. Because we are never bound. It is not that at some point of time we are bound and then Shiva comes out of his infinite mercy and then grants us. Now what he does is this ignorance that I am not ''Brahman''. He wakes up from that. So just as a person who is deeply asleep or a person who is dreaming that a hungry man-eating tiger is about to attack me and finish me off and that person is going through hell. Even in dream also we can go to hell only. Or heaven also. So he will wake up. Don't scream. Just see everything is beautiful, nice. You are in your own house, in your own bed. You are absolutely secure, safe. That is what Shiva does. But you see, when children start having nightmares and start crying, the mother will put her hand on the back and wake the child up and he sees the mother and immediately feels I am safe in the hands of the mother. But it is only temporary. But when Shiva does the same thing, it will be permanent. So this is the praise of the wise people so they are completely convinced that I am divine, I am ''Brahman'', I am Shiva. That is being explained in this verse. So even this knowledge, there is no male, there is no female, there is no Hindu, there is a non-Hindu, there is no believer, there is no non-believer. Everybody is ''Brahman''. Everything is ''Brahman'' actually. ''Samastam sarvam idam jagat Brahman'' only. ''Sarvam khalu idam Brahma'' Unborn, undivided. And such people, though they are few, alone are possessors of the highest wisdom. They alone know the absolute reality. But others, because their intellect is not purified, they are called ''apoorna'', they are called otherwise people. But a time will come, they will also realize. This is what Hinduism believes in, spiritual evolution. The whole creation is nothing but first it has come from God, now inevitably it is going back to God. That process of coming from God is called involution. And the process of going back to our own house, our own mother, Divine Mother, that is called evolution. And evolution comes to an end when we reach home.

That is why Swamiji sang, "''Mana chalo nijani ketani Samsar bheshe bidesheer bheshe Brahmo keno akarane." Samsara'' is called a foreign country, not our country. ''Bidesheer bheshe'', you have come to a strange country and you are also dressed like that. That means you are thinking you are ''anatma'', not ''atma''. And you are wandering. ''Brahmo keno akarane.'' So you surrender yourself to a ''Guru. Guru'' is none other than crystal clear teaching of the scripture. And through that, one day you will progress and know that there is no i there is no ''Sishya'', everything is ''Brahman''. Moving on to 96.

अजेष्वजमसंक्रान्तं धर्मेषु ज्ञानमिष्यते ।

यतो न क्रमते ज्ञानमसंगं तेन कीर्तितम् ॥ ९६ ॥

ajeṣvajamasaṃkrāntaṃ dharmeṣu jñānamiṣyate |

yato na kramate jñānamasaṃgaṃ tena kīrtitam || 96 ||

96. ''Knowledge (consciousness), the essence of the'' Jīvas (''who are unborn), is admitted to be itself unborn and unrelated (to any external object). This'' ''knowledge'' ''is proclaimed to be unconditioned as it is not related to any other object (which, really speaking'', ''does not exist).''

Pure consciousness, ''Shuddha chaitanya'', is the essence of all the ''Jeevas''. And who is the ''Jeeva''? Completely, this pure consciousness. Therefore, just like pure consciousness, there is nobody who is born. And whoever thinks he is born is called a ''Jeevatma''. Now, unlike ''Jeevatma'', the ''Atman'' is unborn and admitted to be itself. Unborn and unrelated to any external object. What does it mean? It means if somebody is not born, that means the whole world is not born. There is the question of I am this person and you are that person. And another one is a third person. I am a male, you are female. I am wise, you are unwise. And I am rich, you are poor. Etc. etc. That differentiation will not be there at all. So, born means what? Born into ''Agnana''. Birth means ''Agnana''. That is why it is called ''Shat-Urmi. Asti, jayate, padhate, viparinamate, pakshiyate''. That is the process of complete annihilation. Whatever is born, this is a change. Birth is a change. Growth is a change. Old age is a change. Disease is a change. Decay is a change. Death is a change. These are all changes. That's why they are called waves. Means what? A dead something is going to be reborn. And that which is born is going to die until we attain to that knowledge I am birthless. So, knowledge is the essence of the ''Jeevas''. That is to say, there is no ''Jeeva''. I am pure consciousness. There is no ''Jeeva.'' There is only pure consciousness. And this pure consciousness is unborn. And since it is unborn, unrelated to any, there is no object besides it, external or even internal. This knowledge is proclaimed to be unconditioned knowledge as it is not related to any other object which really speaking doesn't exist. ''Ajayasu, Ajam, Asankrantam.'' So, this ''Aja'', birthlessness, ''Ajam, Asankrantam''. And ''Dharmeshu'' means ''Dharma''. Here, peculiar word, we have to substitute it with the word ''Jeevas''. Every ''Jeeva'' is pure ''Brahman''. Each soul is divine. Only because since we don't know that, we are called potentially divine. And this knowledge that I am ''Brahman'', it never gets contaminated by coming into contact. Therefore, it is highly praised as what? ''Asangam'', unattached. Sometimes our scriptures give the example of ''Akasha. Akasha'' means what? So subtle. Nothing can contaminate it. But what do we say? You lie down on a cot and look at the sky. You see various chariots, men, women, gods, and fighting between gods and demons like in cinema. So, you can imagine anything there. This is called ''Gandharva Nagara.''

So, we used to see that. I also did that. I used to sleep at noon time after food and go on looking. Because of the wind, the clouds are moving. And they assume, not that they assume, I assume that they are assuming the forms of chariots because these stories in ''Chandamama,'' how gods are moving in the ''rathas.'' "Oh, Indra is coming here. For what purpose? God alone knows." Especially in this hot summer climate, He is coming down to this poor India when we are all suffering. But He never comes down. He understands from there. "Oh, it is very, very hot there. Better I go back." So, He drives away. Continuously it is going. Sometimes you also see at night plenty of thick black and what is called pale white clouds. And the moon is racing. The clouds are still. And it is a beautiful phenomenon. So, slowly it enters behind a black cloud. And then slowly the whole thing becomes not completely dark, but assumedly dark. And then you are watching carefully. And then slowly that cloud becomes illumined, shining. And then very soon in between two clouds the full moon or half moon, whatever it is, is coming. So, instead of saying the clouds are covering the moon, the moon is racing in the clouds. Go on staring at it. It is a very beautiful, enjoyable experience. I don't know the fellows who are sleeping in the flats and cities, they can ever understand what I am talking about. But take it for granted that it is a very enjoyable something.

In this 96th Karika, what is Gaudapada driving at? This is what he wants to say: ''Ajati Vada''. No ''Jeeva'' is ever born. But why are you teaching? Because you are thinking you are born. So, you are thinking I am also born. Since you are ignorant and I think I am ignorant in your eyes, so I have written this book to confuse you. Because what is the medicine for poison? Poison only. If a serpent bites you, you have to get some poison injection, and it is an antidote. These serpents are what is called grown-up. The factories are there, very virulent, poisonous, king cobras, etc. I don't know why only king cobra. Queen cobra also can be there, isn't it? Even baby cobras, prince cobras are very powerful. If once they bite you, if you don't have medicine, within a few minutes death is very certain. And there is one in Africa, it can rise to 6 and 7 feet all of a sudden and bite you in your face. That is called black mamba. ''Kalah''! Very, very virulent. And what poison it emits through its fangs can kill 100 people, sufficient to kill 100 people.

So, this is the most wonderful thing we have to understand. No ''Jeeva'' is there. Just as in the dream, nothing happened. Your friends you may see, enemies you may see and then you think, oh, it is sometimes pleasant, sometimes very unpleasant. But when you wake up, you say, it is all my imagination. And when a ''Jnani,'' when a ''Ajnani'' wakes up, becomes a ''Jnani'', and then it is only for our understanding, oh, I was dreaming. And this whole world, this is so poetically expressed in ''Vivekachudamani''. And then the disciple, he becomes awakened. And then he says, what an ''Ascharium''! Just one second back, there was this variegated, many-folded world. But within a second, it completely disappeared. I don't see it at all. Very beautiful, poetical, visual expression of what we call this beautiful idea. Nobody is really born. You don't go to America in your dream. But you can think you have gone and you behave as if you have gone there. And sometimes you can also dream you reached there, but the immigration officer rejected you. And then he says, I will put you back. What a horrible blow you will get. Then you wake up. He says, I know what will happen if I go there. There is no way ''Brahman'' can become a ''Jeeva.'' Because ''Brahman'' is unborn. And it doesn't have any contact with anybody. Not that it is born and it becomes wise and it realizes and then becomes ''Brahman''. It is always the same. Every ''Jeeva,'' but instead of using the word ''Jeeva, Dharmeshu, Jnanam Ishyate''. So every ''Dharma'', every ''Jeeva'' is a person of pure ''Jnani'' only. This knowledge, I am ''Brahman''. It never becomes attached, degraded. Therefore, ''Brahman'' is considered as ''Asangam Tenakirtitam''. An important, very beautiful expression is ''Brahman'' is knowledge. Knowledge is not different from ''Brahman''. So when you say he is a ''Brahman Jnani'', as if he is a man of ''Brahman.'' He is having knowledge of ''Brahman.'' I am having knowledge of a tree, knowledge of physics, knowledge of chemistry. But I am different, knowledge is different because I might forget it. If I am, my brain doesn't function, nothing comes there. But the difference between this type of knowledge and ''Brahma Jnanam'' is ''Brahma Jnanam'' and ''Brahman'', they are absolutely one and the same. Fire and its heating power and the power to light is exactly the same. Sunlight and its power to reveal objects are not two different things. Even though we say light of the sun or sun's light, really speaking, they are not two separate things. Sun is light, light is sun, fire is heat, heat is fire, etc. This is what Gaudapada wants to tell us.

Consciousness is never born, and we are thinking that we are born; that knowledge, I am a ''Jeeva'' and I go through the three states, and sometimes I am happy or unhappy. This is all nonsense. I am birthless, I am ''asanga'', and I have never been born. That is the essence of this 96th verse. What constitutes the highest wisdom is explained here. Knowledge which constitutes the essence of all ''Jeevas''. What is that knowledge? I am unborn, I am immutable, I am one with ''Brahman. Atman'' is admitted to be unborn and immutable. It is just like the light and the heat belonging to the sun. Knowledge being even related to every object is said to be unborn. As knowledge is thus unrelated to other objects, it is like ''Akasha'', space, called unconditioned or absolute. That is called ''Brahma Jnana''. We will talk in our next class. Just a few ''shlokas'' or ''Karikas'' are there.
[[Category:Mandukya Karika]]

Mandukya Karika Lecture 148 on 03-April-2024

2024-04-10T18:43:16Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
In our last ''Mandukya Karika'' class, we completed ''Karika'' 93 and entered into 94. Practically, from 90 onwards, Gaudapada wants to emphasize only two points. Those who are ignorant people, they see only difference, ''Dvaitam''. And those who are realized souls, they are pure; they see only ''Brahman'' everywhere. So, those who see ''Brahman,'' they are ever immersed in bliss, unimaginable bliss. And that is the goal of each one of us. So, this is what he wants to condemn. And as I mentioned earlier, whenever any ''Acharya'' condemns something, it is not merely to criticize somebody, to find fault with somebody, but to praise the opposite view. So, if an ignorant person is condemned, there is actually no need to condemn an ignorant person. Who is an ignorant person? We ourselves sometimes get mixed up, confused. We have no clear idea. An intelligent person is a wise person. A wise person is a happy person. And an ignorant person is a very unhappy person. After all, wise or otherwise, everybody is in search of happiness only. Only a wise person very soon gives up searching in the wrong place, in the wrong objects. A wise person very soon comes to know that this search is completely useless and turns his sight inward. Whereas an ignorant person, he always takes up an object and then he goes through a lot of agony. And then he thinks, "I committed a mistake in choosing this particular object. But if I choose some other object, then I will be a very happy person." So, one after the other, he goes on trying for many, many janmas. Everybody is, of course, potentially divine. A time will come when such persons also turn their attention completely to God or ''Brahman''. And then he stops. How do we know he has become a wise person? So, he stops searching. Because he understands that there is no peace, there is no happiness, there is no purity anywhere other than ''Brahman'', other than God. That is called the process of ''Viveka'', discrimination. And then he turns his attention only to God or ''Brahman''.

Now, Gaudapada, in this 94th ''Karika'', intends to convey to us a profound message, which we will delve into later. So, in the 94th ''Karika'', it goes like this:

वैशारद्यं तु वै नास्ति भेदे विचरतां सदा ।

भेदनिम्नाः पृथग्वादास्तस्मात्ते कृपणाः स्मृताः ॥ ९४ ॥

vaiśāradyaṃ tu vai nāsti bhede vicaratāṃ sadā |

bhedanimnāḥ pṛthagvādāstasmātte kṛpaṇāḥ smṛtāḥ || 94 ||

94. ''Those who always rely on (attach themselves to) separateness can never realise the innate purity of the Self Therefore those who are drowned in the idea of separateness and who assert the separateness of'' (''entities) are called narrow-minded''.

It means those who always rely or attach themselves to separateness, differentiation, ''dvaitam'', can never realize the innate purity of one's own self. Therefore, those who are drowned in the idea of separateness and continuously assert that everything is separate from everything else, they are called ''krupanaha'', miserable people, narrow-minded people, people of very little understanding, or unhappy people. And this is what he wants to convey. Really speaking, we have been dealing with so many ''Karikas''. So, we don't need so much of explanation. ''Sada'', all the time, ''bhedhe vicharatham'', those who are convinced, those who believe that reality is what? That is separateness, differentiation, ''dvaitam'', alone is real. What happens to such people? ''Vaisharatham vai na asthi.'' They do not have peace of mind because their understanding is wrong. Therefore, they are impure. They don't have any purity. Purity, peacefulness, happiness, wisdom are all synonymous terms. So, ''vaisaratham, vaisaradyam'', that is purity, right understanding, wisdom. ''Na asthi vai,'' definitely it is not there for those who are following differentiation. And then, who are these people? ''Prithat padaha.'' So, they do not understand that there is ''Brahman'', God is everywhere. A very funny thing is, if you ask any of these dualists, they are all dualists, including what we call even Ramanujacharya, not only Madhvacharya, ''Visishtadvaitins'' also, some sort of unity they admit. There is separation, differentiation in unity. Like the body is one, but different limbs of the body, each one can be known separately. This is a hand, this is a leg, this is an eye, this is an ear, etc., etc. What happens to them? ''Prithat padaha'', they are convinced, this is real. What is real? Differentiation is real. And then, ''bheda nimnaha'', they remain in that state only.

So, Gaudapadacharya, taking a clue from the ''Brihadaranyaka Upanishad,'' calls them "''tasmat.''" Therefore, such kind of people who not only believe themselves but try to inject their idea of differentiation, ''dvaitam'', reality on everybody else, come forth to argue, even the ''Advaitins'', etc. ''Kripanaha smutaha,'' they are aptly called ''Kripanaha. Kripanaha'' means a miserable fellow, an unhappy fellow. Why is there unhappiness? Because there is a deep meaning here. Just to recollect, this ''Mandukya Upanishad'' is all about purity, oneness, non-differentiation from the very beginning. Even though it is one of the shortest ''Upanishads'', having only 12 ''mantras'', it is the most profound ''Upanishad''. So, ''Muktika Upanishad'' tells us that there are 108 ''Upanishads.'' And if anybody studies this ''Mandukya Upanishad'', of course along with the ''Karika'' of Gaudapadacharya, as well as the commentary of Shankaracharya, "''Alam''," it is more than enough. This word "''Alam''" is a very beautiful word. So, Swami Vivekananda also uses it. So, whether it is ''Bhakti, Bhakti Marga, Jnana Marga'', o''r Karma Marga, "Gacchanti Alam''" is more than sufficient to take a person where? To reach the goal. What is that goal? ''Brahman'' is the goal. To know ''Brahman'', to know that I am ''Brahman'' is more than sufficient. Each one of the paths is more than sufficient. We don't need three paths. We don't need four paths. We just need any one of them. Not only one of them, but any one of them is more than sufficient to take us to God Realization. So, Gaudapadacharya must have been remembering the ''Brihadaranyaka Upanishad'', especially the teaching of Yajnavalkya to Maitreyi, which I am going to quote, that this word ''Kripanaha'' means very miserable people.

Why is it so? Pure psychology. If I think there is somebody other than me, consider how many murders take place in families. Husbands are murdered, wives are murdered, brothers are murdered. If you study the history of the Mughals from the 16th century to the 18th century, about 250 years of horrible rule by these Mughals, you'll understand. But we can say that it is God's will and we deserve it because of our own ''Karmaphala''. Even now, we deserve it. Everybody looks down upon India for a simple reason: no one Indian ever agrees with another Indian. We are all such loudly talkative fellows. "I am right. I am right. You are wrong. You are wrong." Anyway, a person is miserable because all problems arise only when there is a second. If there is a tiger, problems are there. Even if there is a mosquito, there is a problem. Anything that is second, have you ever noticed it? You are tired, you want to sleep, and you don't have a mosquito curtain at hand. The place is usually full of mosquitoes, but you don't find a single mosquito. And then what a great idea that there is no mosquito here. There is no second except me. What peace it gives. But if you are thinking, even if there is one mosquito, you are called ''Kripana''. You are such a miserable fellow because mosquitoes are the greatest. They will sing relaxing music in your ears. You have to thank them before they suck your blood. They will entertain you with beautiful music.

What is ''Vaisaradhyam''? Peace of mind. Peace of mind comes from within, from ''Prasada''. When the mind becomes absolutely calm and serene, joy will spontaneously emerge. That is why a person in deep sleep achieves a sort of ''Advaita''. It gives such rest, such happiness for everybody. However, in the waking state, even in the dream state, a person is very narrow-minded. Therefore, "''Tasmate Kripanaha Smritaha.''" And we are not talking about other people; we are talking about ourselves. That is why Shankara comments very aptly. Those who have realized the truth regarding the ultimate reality are alone free from narrowness. Others are very narrow-minded. Narrow-mindedness is described in this verse as being drowned in the idea of separation, those who believe and stick to the idea of separation, ''Dvaitavada''. They not only believe in it, but they assert it, wanting to convert others as well. These are dualists, and they deserve to be called narrow-minded. Without going into arguments, what we need to understand is those who do not identify themselves, those who do not see union, they only see separation, are the most unhappy people. Even to feel sympathy, there is a feeling of oneness with the other person's condition, empathy. That means separation. I am not suffering; only this person is suffering, or I am suffering; this person is not suffering. This is called ''Kripanatma'', narrow-mindedness. They never realize the natural purity of ''Atman'' because everybody is ''Atman''. Anyone who thinks you are not an ''Atman'', and who can think others are not the ''Atman''? Only a person who knows I am not the ''Atman''. The same knowledge applies if I am ''Atman''. Everybody is an ''Atman''. If I am not an ''Atman'', then everybody is also a non-''Atman''. But the simple idea, if you ask even the most ignorant person, "What is your idea of God? Where is God?" What comes the answer? He is everywhere. And does God have any death? No. Does God change? No. So, He is always the same. ''Ajah'' unborn. ''Nityah'' unchanging. ''Anantah'' infinite. This is the idea. Every day we are practicing it. You bow down to Lord Venkateshwara in Tirupati and then come back home and bow down in your own ''puja'' room. You don't think there is any difference between that Venkateshwara and this Venkateshwara because you have the correct idea. God is everywhere. If God is everywhere, if that statement is understood properly, then who is the other person? Who is the other object? Every object is nothing but God only, including myself. Even I do not exist because everything is God. And this is what ''Brihadaranyaka Upanishad'' teaches.

Based upon that, Gaudapadacharya has summarized it here. This is the sentence: "Whoever, O Gargi, without knowing that ''Akshara'', the imperishable, ''Brahma'', offers oblations in this world, performs sacrifices, and does penance, ''tapasya'', for a thousand years, his work will have an end. ''Karma'' will come to an end. Whosoever, O Gargi, without knowing this ''Akshara'', departs from this world, such a person is indeed narrow-minded. But he, O Gargi, who departs this world, knowing this ''Akshara'', is a true ''Brahmana''." This excerpt is from the ''Brihadaranyaka Upanishad,'' from the third chapter.

Without realizing, if one dies, he is indeed a miserable person because he is going to be reborn, and we don't know in what species he is going to be reborn. On the other hand, whoever realizes this ''Brahman'', realizing means what? "I am ''Brahman''." And whoever goes is called a ''Brahmana''. Who is a ''Brahmana''? He who knows "I am ''Brahman''," he is a ''Brahmana''. This is the essence of what we discussed in our last class, the 94th ''Karika.'' Now, let's move to the 95th.

अजे साम्ये तु ये केचिद्भविष्यन्ति सुनिश्चिताः ।

ते हि लोके महाज्ञानास्तच्च लोको न गाहते ॥ ९५ ॥

aje sāmye tu ye kecidbhaviṣyanti suniścitāḥ |

te hi loke mahājñānāstacca loko na gāhate || 95 ||

95. ''They alone are said to be of the highest wisdom who are firm in their conviction of the Seif unborn and ever the same''. ''This'', ''ordinary men cannot understand''.

And the same ideas apply. On the contrary, who is not a ''Kripana''? Who is really a ''Jnani,'' a wise person, an ever-happy person? That is being said here. I remember a very beautiful analogy by Sri Ramakrishna. Sri Ramakrishna entered into ''Nirvikalpa Samadhi'' so many times, and then he wanted to train Narendra, his beloved disciple, to become what is called ''Purna Jnani.''

It's crucial to note that Sri Ramakrishna wants him to be an ''Advaitin''. We have to be very careful. ''Advaita'' is a ''Marga''. But ''Advaita'' also means ''Brahman''. Another name for ''Brahman'' is ''Advaita''. We have to be careful to separate. One can become ''Brahman''. But for that, one can follow ''Karma Yoga, Bhakti Yoga, Raja Yoga, Jnana Yoga'', any path—Hinduism, Christianity, Islam, Buddhism, Jainism, Sikhism, any Ism, or no Ism also. If somebody is very sincere.

Sri Ramakrishna says, if somebody is longing to visit Jagannatha and has started towards the North, whereas Puri is towards the South, seeing his earnestness, God comes in the form of a guide and says, "My good man, where are you going? I am going to visit Puri Jagannatha." "Oh, you have made a mistake. So you have to go the other way, not travel towards the North." And immediately, the person turns. And then he reaches very soon. Don't think again, "Oh, he will travel in the wrong path for a long distance. And then he will come to the right road." And then he has wasted a lot of time. No, no. He will come because if he is provided with ''Shraddha'', then he will come very soon. But if he is not provided with ''Shraddha'', then his ''Shraddha'' will be made very soon.

So, the 95th ''Karika'' is a glory. Earlier, he criticized people, and as I told you, criticism is only to praise the opposite thing. That is what he is doing. Who is doing? Gaudapadacharya in this 95th. "They alone are said to be of the highest wisdom, who are firm in their conviction of the Self, unborn and ever the same. But this knowledge ordinary man cannot understand, only temporarily." Remember Hinduism or ''Vedanta''. We are all ''Vedantins''. Not ''Advaita Vedantins. Vedantins'' means the followers of the teachings of the ''Vedas''. Everybody, each soul, is potentially divine, and everybody has to manifest his nature. There is what in philosophical language they call a teleological urge. There is something within. You can't sleep for long. Even when you are terribly tired and then you want to sleep for several days, but your very nature will not allow you. As soon as sufficient rest is done, your very nature will wake you up. And this is called evolution. And it will work. Nobody can stop it. Nobody can hinder it. We ourselves might do that.

So, in the 95th ''Karika'', what is it telling? "''Eke chittu''," those who, on the other hand. ''"Tu''" means on the other hand. "''Eke chittu''," whosoever. "''Aje samye sunishchitaha pavishyanti''." So those who are firmly established. "''Aje''," in the unborn. "''Samye''," that means those who see the same Brahman. Not only within oneself, but everywhere. "''Sunishchitaha''." And this knowledge is permanent knowledge. It is not something. Another knowledge, ''anatma jnanam,'' is what we call upgradable. Scientists, 15th century, they discovered something. 16th century, they updated it. Even now, they are updating it. And they don't know where it is going to lead, when it is going to end. So this uploading, uploading, uploading. And we don't upload what is being uploaded.

So, that is being mentioned here. "''Sunishchitaha." "Nishchitaha''" means absolute definiteness. This word, "''sunishchita''," is also a very beautiful word. You are seeking something, you get it. Then you have a state of mind which is completely, here the word, Sanskrit word is very beautiful, that "''chinta''," oh what shall I do? I wanted to know that. I want to obtain this, but I am not able to know what to do, how to do, when to do. But once you get it, your mind becomes free from every other thought. That, not only temporarily, but permanently. That is called "''sunishchitaha''," that absolute certainty, "''pavishyanti.''" Who? Those who understand that ''Brahman'' is unborn, and only ''Brahman'' exists and nothing else. That knowledge. But it is not something that I am also ''Brahman,'' and you are also ''Brahman'', somebody else is also ''Brahman.'' No, no, no. There is no reality. It is to make people like us, ignorant people like us, to make us understand, yes, yes, you are ''Brahman'', and what about my enemy? He is also ''Brahman''. What? I thought that only I will be ''Brahman'', and my enemy will go to hell. And the other side, no, no. Unfortunately, it is only your reflection. So, everything is nothing but ''Brahman.'' So, that is called unborn. You are never born. Differentiation comes only because of the birth. I am different. My parents are different. My brothers and sisters are different. My children are different. Of course, my wife is different. There is no doubt about it. So, no, Swami. Everybody is exactly the same. God. That is why when Prahlada was asked by his father, Hiranyakashipu, there is a very beautiful Telugu saying, "''Indu galadu andhu ledani.''" So, God is here only. He is not elsewhere. Because if God is in one particular place, He cannot be anywhere else.

To speak of God here and there, above or below, left or right, this is completely an ignorant person's view. No. These people have realized, I am God. That is the only. If anybody says, I have seen God. That is good. But if anybody says, I am different. God is different. I am small. God is big. And I am very weak. God is very powerful. And so, out of His kindness, He came to me. I saw Him. And then, I asked Him. You gave me this and that and the other things. And He smiled at me. And then, He disappeared. He did not do anything to me. So, my misery remained absolutely the same. What is the use of this kind of thing? That fellow, you call God, has actually disturbed your sleep. Instead of giving his vision, if you had slept for 15 minutes more, you would have had more peace of mind than anything else. No. I don't see God. I am God. That is it. This is called ''Sunnisthita Bhavishyanti''. And Gaudapada is praising them. And vice versa, by praising ''Jnanis'', he is condemning ''Agnanis''. What is the meaning of condemnation? Not that you go to hell. A ''Jnani'' will never say to an ''Agnani'', you will go to hell. Because there is no hell. There is no heaven. You are also God. And in fact, there is no difference between you and me. I am a Jnani. You are an Agnani. I am a wise person. You are an otherwise wise person. These differences will vanish completely. And that knowledge, and that is the final knowledge, ultimate knowledge, not even penultimate knowledge. What is penultimate knowledge? This is called ''Brahmakaravrutti''. I am there and I see God. That is called penultimate knowledge. These are called ''Loke Mahajnana. Maha'' means what? They have realized their true nature that there is only one and that is God. Nothing else. So, but this, the difference between an ignorant person and a wise person is so great. ''Lokaha''. Here ''Loka'' means an ignorant person. ''Tat chana gahate.'' He will not understand. When? Temporarily. At this time. But each soul is potentially divine. He is going to also realize the same thing because everything is ''Brahman''. There is nobody who is an ''Agnani.'' In the eyes of an ''Agnani,'' everything is ''Brahman''. In the eyes of an ''Agnani,'' everything is non-''Brahman.'' But, if the person who realizes his knowledge is real and true, then an ''Agnani'' must become an ''Agnani.'' There is no doubt about it. So, this is the essence of this. And Shankaracharya, in what is called resuccinct commentary, this knowledge of the supreme reality is incapable of being understood by an ''Agnani,'' poor intellect, by the unwise, by persons of small intellect. ''Kripana.'' That is what I said earlier. Who are outside the knowledge of ''Vedanta''. That is being said in this verse. Those of you, even though they may be women or others, who are firm in their conviction of the nature of ultimate reality, which is unborn, undivided, they alone are possessors of highest wisdom.

See, here also, something we have to take note. Those few, at any given time, the people of ''Brahma Gnanis'' are very few. But, they may be men or women. It doesn't matter. Or others. What does Shankara mean? There is no distinction in ''Brahman''. This is male. This is female. And this is a Hindu. And this is a Christian. Others means what? Everybody. Whether they are Christians, Muslims, believers, non-believers. That is why our faith in Varanasi is Shiva is going to give ''Mukti'' to everybody, every creature. And then we protest. I am a human being. I am a Hindu. I am a believer. He should give me. I have a right to be released. But why should he give to a non-believer or a mosquito? The fact is that in the eyes of Shiva, there is no other thing excepting Shiva. ''Shivoham Shivoham. Shivoham Shivoham''. So I don't have the body. I don't have the mind. I am not a combination of the ''Pancha Bhutas'', etc. So even for a student of ''Advaita'', everything is ''Brahman''. It is of course an intellectual knowledge. But Shiva, in the eyes of Shiva, that is ''Brahman''. Shiva is another name for ''Brahman''. Everything is ''Brahman''. So does Shiva really give liberation? Not in the true sense. Because we are never bound. It is not that at some point of time we are bound and then Shiva comes out of his infinite mercy and then grants us. Now what he does is this ignorance that I am not ''Brahman''. He wakes up from that. So just as a person who is deeply asleep or a person who is dreaming that a hungry man-eating tiger is about to attack me and finish me off and that person is going through hell. Even in dream also we can go to hell only. Or heaven also. So he will wake up. Don't scream. Just see everything is beautiful, nice. You are in your own house, in your own bed. You are absolutely secure, safe. That is what Shiva does. But you see, when children start having nightmares and start crying, the mother will put her hand on the back and wake the child up and he sees the mother and immediately feels I am safe in the hands of the mother. But it is only temporary. But when Shiva does the same thing, it will be permanent. So this is the praise of the wise people so they are completely convinced that I am divine, I am ''Brahman'', I am Shiva. That is being explained in this verse. So even this knowledge, there is no male, there is no female, there is no Hindu, there is a non-Hindu, there is no believer, there is no non-believer. Everybody is ''Brahman''. Everything is ''Brahman'' actually. ''Samastam sarvam idam jagat Brahman'' only. ''Sarvam khalu idam Brahma'' Unborn, undivided. And such people, though they are few, alone are possessors of the highest wisdom. They alone know the absolute reality. But others, because their intellect is not purified, they are called a poor understanding, they are called otherwise people. But a time will come, they will also realize. This is what Hinduism believes in, spiritual evolution. The whole creation is nothing but first it has come from God, now inevitably it is going back to God. That process of coming from God is called involution. And the process of going back to our own house, our own mother, Divine Mother, that is called evolution. And evolution comes to an end when we reach home.

That is why Swamiji sang, "''Mana chalo nijani ketani Samsar bheshe bidesheer bheshe Brahmo keno akarane." Samsara'' is called a foreign country, not our country. ''Bidesheer bheshe'', you have come to a strange country and you are also dressed like that. That means you are thinking you are ''anatma'', not ''atma''. And you are wandering. ''Brahmo keno akarane.'' So you surrender yourself to a Guru. Guru is none other than crystal clear teaching of the scripture. And through that, one day you will progress and know that there is no Guru, there is no ''Sishya'', everything is ''Brahman''. Moving on to 96. "''Ajeyasu ajam asankrantam Dharmeshu jnanam isyate Yathona kramate jnanam Asangam tena kirtitam.''" Pure consciousness, ''Shuddha chaitanya'', is the essence of all the ''Jeevas''. And who is the ''Jeeva''? Completely, this pure consciousness. Therefore, just like pure consciousness, there is nobody who is born. And whoever thinks he is born is called a ''Jeevatma''. Now, unlike ''Jeevatma'', the ''Atman'' is unborn and admitted to be itself. Unborn and unrelated to any external object. What does it mean? It means if somebody is not born, that means the whole world is not born. There is the question of I am this person and you are that person. And another one is a third person. I am a male, you are female. I am wise, you are unwise. And I am rich, you are poor. Etc. etc. That differentiation will not be there at all. So, born means what? Born into ''Agnana''. Birth means ''Agnana''. That is why it is called ''Shat-Urmi. Asti jayate padhate parinamate pakshiyate''. That is the process of complete annihilation. Whatever is born, this is a change. Birth is a change. Growth is a change. Old age is a change. Disease is a change. Decay is a change. Death is a change. These are all changes. That's why they are called waves. Means what? A dead something is going to be reborn. And that which is born is going to die until we attain to that knowledge I am birthless. So, knowledge is the essence of the ''Jeevas''. That is to say, there is no ''Jeeva''. I am pure consciousness. There is no Jeeva. There is only pure consciousness. And this pure consciousness is unborn. And since it is unborn, unrelated to any, there is no object besides it, external or even internal. This knowledge is proclaimed to be unconditioned knowledge as it is not related to any other object which really speaking doesn't exist. ''Ajayasu, Ajam, Asankrantam.'' So, this ''Aja'', birthlessness, ''Ajam, Asankrantam''. And ''Dharmeshu'' means ''Dharma''. Here, peculiar word, we have to substitute it with the word Jeevas. Every ''Jeeva'' is pure ''Brahman''. Each soul is divine. Only because since we don't know that, we are called potentially divine. And this knowledge that I am ''Brahman'', it never gets contaminated by coming into contact. Therefore, it is highly praised as what? ''Asangam'', unattached. Sometimes our scriptures give the example of ''Akasha. Akasha'' means what? So subtle. Nothing can contaminate it. But what do we say? You lie down on a cot and look at the sky. You see various chariots, men, women, gods, and fighting between gods and demons like in cinema. So, you can imagine anything there. This is called ''Gandharva Nagara.''

So, we used to see that. I also did that. I used to sleep at noon time after food and go on looking. Because of the wind, the clouds are moving. And they assume, not that they assume, I assume that they are assuming the forms of chariots because these stories in ''Chandamama,'' how gods are moving in the ''rathas.'' "Oh, Indra is coming here. For what purpose? God alone knows." Especially in this hot summer climate, He is coming down to this poor India when we are all suffering. But He never comes down. He understands from there. "Oh, it is very, very hot there. Better I go back." So, He drives away. Continuously it is going. Sometimes you also see at night plenty of thick black and what is called pale white clouds. And the moon is racing. The clouds are still. And it is a beautiful phenomenon. So, slowly it enters behind a black cloud. And then slowly the whole thing becomes not completely dark, but assumedly dark. And then you are watching carefully. And then slowly that cloud becomes illumined, shining. And then very soon in between two clouds the full moon or half moon, whatever it is, is coming. So, instead of saying the clouds are covering the moon, the moon is racing in the clouds. Go on staring at it. It is a very beautiful, enjoyable experience. I don't know the fellows who are sleeping in the flats and cities, they can ever understand what I am talking about. But take it for granted that it is a very enjoyable something.

अजेष्वजमसंक्रान्तं धर्मेषु ज्ञानमिष्यते ।

यतो न क्रमते ज्ञानमसंगं तेन कीर्तितम् ॥ ९६ ॥

ajeṣvajamasaṃkrāntaṃ dharmeṣu jñānamiṣyate |

yato na kramate jñānamasaṃgaṃ tena kīrtitam || 96 ||

96. ''Knowledge (consciousness), the essence of the'' Jīvas (''who are unborn), is admitted to be itself unborn and unrelated (to any external object). This'' ''knowledge'' ''is proclaimed to be unconditioned as it is not related to any other object (which, really speaking'', ''does not exist).''

In this 96th Karika, what is Gaudapada driving at? This is what he wants to say: ''Ajati Vada''. No ''Jeeva'' is ever born. But why are you teaching? Because you are thinking you are born. So, you are thinking I am also born. Since you are ignorant and I think I am ignorant in your eyes, so I have written this book to confuse you. Because what is the medicine for poison? Poison only. If a serpent bites you, you have to get some poison injection, and it is an antidote. These serpents are what is called grown-up. The factories are there, very virulent, poisonous, king cobras, etc. I don't know why only king cobra. Queen cobra also can be there, isn't it? Even baby cobras, prince cobras are very powerful. If once they bite you, if you don't have medicine, within a few minutes death is very certain. And there is one in Africa, it can rise to 6 and 7 feet all of a sudden and bite you in your face. That is called black mamba. Allah! Very, very virulent. And what poison it emits through its fangs can kill 100 people, sufficient to kill 100 people.

Oh! This is the most wonderful thing we have to understand. No ''Jeeva'' is there. Just as in the dream, nothing happened. Your friends you may see, enemies you may see and then you think, oh, it is sometimes pleasant, sometimes very unpleasant. But when you wake up, you say, it is all my imagination. And when a ''Jnani,'' when a ''Jnani'' wakes up, becomes a ''Jnani'', and then it is only for our understanding, oh, I was dreaming. And this whole world, this is so poetically expressed in ''Vivekachudamani''. And then the disciple, he becomes awakened. And then he says, what an ''asterium''! Just one second back, there was this variegated, many-folded world. But within a second, it completely disappeared. I don't see it at all. Very beautiful, poetical, visual expression of what we call this beautiful idea. Nobody is really born. You don't go to America in your dream. But you can think you have gone and you behave as if you have gone there. And sometimes you can also dream you reached there, but the immigration officer rejected you. And then he says, I will put you back. What a horrible blow you will get. Then you wake up. He says, I know what will happen if I go there. There is no way ''Brahman'' can become a ''Jeeva.'' Because ''Brahman'' is unborn. And it doesn't have any contact with anybody. Not that it is born and it becomes wise and it realizes and then becomes ''Brahman''. It is always the same. Every ''Jeeva,'' but instead of using the word ''Jeeva, Dharmeshu, Jnanam Ishyate''. So every ''Dharma'', every ''Jeeva'' is a person of pure ''Jnani'' only. This knowledge, I am ''Brahman''. It never becomes attached, degraded. Therefore, ''Brahman'' is considered as ''Asangam Tenakirtitam''. An important, very beautiful expression is ''Brahman'' is knowledge. Knowledge is not different from ''Brahman''. So when you say he is a ''Brahman Jnani'', as if he is a man of ''Brahman.'' He is having knowledge of ''Brahman.'' I am having knowledge of a tree, knowledge of physics, knowledge of chemistry. But I am different, knowledge is different because I might forget it. If I am, my brain doesn't function, nothing comes there. But the difference between this type of knowledge and ''Brahma Jnanam'' is ''Brahma Jnanam'' and ''Brahman'', they are absolutely one and the same. Fire and its heating power and the power to light is exactly the same. Sunlight and its power to reveal objects are not two different things. Even though we say light of the sun or sun's light, really speaking, they are not two separate things. Sun is light, light is sun, fire is heat, heat is fire, etc. This is what Gaudapada wants to tell us.

Consciousness is never born, and we are thinking that we are born; that knowledge, I am a ''Jeeva'' and I go through the three states, and sometimes I am happy or unhappy. This is all nonsense. I am birthless, I am asanga, and I have never been born. That is the essence of this 96th verse. What constitutes the highest wisdom is explained here. Knowledge which constitutes the essence of all ''Jeevas''. What is that knowledge? I am unborn, I am immutable, I am one with ''Brahman. Atman'' is admitted to be unborn and immutable. It is just like the light and the heat belonging to the sun. Knowledge being even related to every object is said to be unborn. As knowledge is thus unrelated to other objects, it is like ''Akasha'', space, called unconditioned or absolute. That is called ''Brahma Jnana''. We will talk in our next class. Just a few ''shlokas'' or ''Karikas'' are there.
[[Category:Mandukya Karika]]

Mandukya Karika Lecture 148 on 03-April-2024

2024-04-09T18:29:25Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
In our last ''Mandukya Karika'' class, we completed ''Karika'' 93 and entered into 94. Practically, from 90 onwards, Gaudapada wants to emphasize only two points. Those who are ignorant people, they see only difference, ''Dvaitam''. And those who are realized souls, they are pure; they see only ''Brahman'' everywhere. So, those who see ''Brahman,'' they are ever immersed in bliss, unimaginable bliss. And that is the goal of each one of us. So, this is what he wants to condemn. And as I mentioned earlier, whenever any ''Acharya'' condemns something, it is not merely to criticize somebody, to find fault with somebody, but to praise the opposite view. So, if an ignorant person is condemned, there is actually no need to condemn an ignorant person. Who is an ignorant person? We ourselves sometimes get mixed up, confused. We have no clear idea. An intelligent person is a wise person. A wise person is a happy person. And an ignorant person is a very unhappy person. After all, wise or otherwise, everybody is in search of happiness only. Only a wise person very soon gives up searching in the wrong place, in the wrong objects. A wise person very soon comes to know that this search is completely useless and turns his sight inward. Whereas an ignorant person, he always takes up an object and then he goes through a lot of agony. And then he thinks, "I committed a mistake in choosing this particular object. But if I choose some other object, then I will be a very happy person." So, one after the other, he goes on trying for many, many janmas. Everybody is, of course, potentially divine. A time will come when such persons also turn their attention completely to God or ''Brahman''. And then he stops. How do we know he has become a wise person? So, he stops searching. Because he understands that there is no peace, there is no happiness, there is no purity anywhere other than ''Brahman'', other than God. That is called the process of ''Viveka'', discrimination. And then he turns his attention only to God or ''Brahman''.

Now, Gaudapada, in this 94th ''Karika'', intends to convey to us a profound message, which we will delve into later. So, in the 94th ''Karika'', it goes like this:

वैशारद्यं तु वै नास्ति भेदे विचरतां सदा ।

भेदनिम्नाः पृथग्वादास्तस्मात्ते कृपणाः स्मृताः ॥ ९४ ॥

vaiśāradyaṃ tu vai nāsti bhede vicaratāṃ sadā |

bhedanimnāḥ pṛthagvādāstasmātte kṛpaṇāḥ smṛtāḥ || 94 ||

94. ''Those who always rely on (attach themselves to) separateness can never realise the innate purity of the Self Therefore those who are drowned in the idea of separateness and who assert the separateness of'' (''entities) are called narrow-minded''.

It means those who always rely or attach themselves to separateness, differentiation, ''dvaitam'', can never realize the innate purity of one's own self. Therefore, those who are drowned in the idea of separateness and continuously assert that everything is separate from everything else, they are called ''krupanaha'', miserable people, narrow-minded people, people of very little understanding, or unhappy people. And this is what he wants to convey. Really speaking, we have been dealing with so many ''Karikas''. So, we don't need so much of explanation. ''Sada'', all the time, ''bhedhe vicharatham'', those who are convinced, those who believe that reality is what? That is separateness, differentiation, ''dvaitam'', alone is real. What happens to such people? ''Vaisharatham vai na asthi.'' They do not have peace of mind because their understanding is wrong. Therefore, they are impure. They don't have any purity. Purity, peacefulness, happiness, wisdom are all synonymous terms. So, ''vaisaratham, vaisaradyam'', that is purity, right understanding, wisdom. ''Na asthi vai,'' definitely it is not there for those who are following differentiation. And then, who are these people? ''Prithat padaha.'' So, they do not understand that there is ''Brahman'', God is everywhere. A very funny thing is, if you ask any of these dualists, they are all dualists, including what we call even Ramanujacharya, not only Madhvacharya, ''Visishtadvaitins'' also, some sort of unity they admit. There is separation, differentiation in unity. Like the body is one, but different limbs of the body, each one can be known separately. This is a hand, this is a leg, this is an eye, this is an ear, etc., etc. What happens to them? ''Prithat padaha'', they are convinced, this is real. What is real? Differentiation is real. And then, ''bheda nimnaha'', they remain in that state only.

So, Gaudapadacharya, taking a clue from the ''Brihadaranyaka Upanishad,'' calls them "''tasmat.''" Therefore, such kind of people who not only believe themselves but try to inject their idea of differentiation, ''dvaitam'', reality on everybody else, come forth to argue, even the ''Advaitins'', etc. ''Kripanaha smutaha,'' they are aptly called ''Kripanaha. Kripanaha'' means a miserable fellow, an unhappy fellow. Why is there unhappiness? Because there is a deep meaning here. Just to recollect, this ''Mandukya Upanishad'' is all about purity, oneness, non-differentiation from the very beginning. Even though it is one of the shortest ''Upanishads'', having only 12 ''mantras'', it is the most profound ''Upanishad''. So, ''Muktika Upanishad'' tells us that there are 108 ''Upanishads.'' And if anybody studies this ''Mandukya Upanishad'', of course along with the ''Karika'' of Gaudapadacharya, as well as the commentary of Shankaracharya, "''Alam''," it is more than enough. This word "''Alam''" is a very beautiful word. So, Swami Vivekananda also uses it. So, whether it is ''Bhakti, Bhakti Marga, Jnana Marga'', o''r Karma Marga, "Gacchanti Alam''" is more than sufficient to take a person where? To reach the goal. What is that goal? ''Brahman'' is the goal. To know ''Brahman'', to know that I am ''Brahman'' is more than sufficient. Each one of the paths is more than sufficient. We don't need three paths. We don't need four paths. We just need any one of them. Not only one of them, but any one of them is more than sufficient to take us to God Realization. So, Gaudapadacharya must have been remembering the ''Brihadaranyaka Upanishad'', especially the teaching of Yajnavalkya to Maitreyi, which I am going to quote, that this word ''Kripanaha'' means very miserable people.

Why is it so? Pure psychology. If I think there is somebody other than me, consider how many murders take place in families. Husbands are murdered, wives are murdered, brothers are murdered. If you study the history of the Mughals from the 16th century to the 18th century, about 250 years of horrible rule by these Mughals, you'll understand. But we can say that it is God's will and we deserve it because of our own ''Karmaphala''. Even now, we deserve it. Everybody looks down upon India for a simple reason: no one Indian ever agrees with another Indian. We are all such loudly talkative fellows. "I am right. I am right. You are wrong. You are wrong." Anyway, a person is miserable because all problems arise only when there is a second. If there is a tiger, problems are there. Even if there is a mosquito, there is a problem. Anything that is second, have you ever noticed it? You are tired, you want to sleep, and you don't have a mosquito curtain at hand. The place is usually full of mosquitoes, but you don't find a single mosquito. And then what a great idea that there is no mosquito here. There is no second except me. What peace it gives. But if you are thinking, even if there is one mosquito, you are called ''Kripana''. You are such a miserable fellow because mosquitoes are the greatest. They will sing relaxing music in your ears. You have to thank them before they suck your blood. They will entertain you with beautiful music.

What is ''Vaisaradhyam''? Peace of mind. Peace of mind comes from within, from ''Prasada''. When the mind becomes absolutely calm and serene, joy will spontaneously emerge. That is why a person in deep sleep achieves a sort of ''Advaita''. It gives such rest, such happiness for everybody. However, in the waking state, even in the dream state, a person is very narrow-minded. Therefore, "''Tasmate Kripanaha Smritaha.''" And we are not talking about other people; we are talking about ourselves. That is why Shankara comments very aptly. Those who have realized the truth regarding the ultimate reality are alone free from narrowness. Others are very narrow-minded. Narrow-mindedness is described in this verse as being drowned in the idea of separation, those who believe and stick to the idea of separation, ''Dvaitavada''. They not only believe in it, but they assert it, wanting to convert others as well. These are dualists, and they deserve to be called narrow-minded. Without going into arguments, what we need to understand is those who do not identify themselves, those who do not see union, they only see separation, are the most unhappy people. Even to feel sympathy, there is a feeling of oneness with the other person's condition, empathy. That means separation. I am not suffering; only this person is suffering, or I am suffering; this person is not suffering. This is called ''Kripanatma'', narrow-mindedness. They never realize the natural purity of ''Atman'' because everybody is ''Atman''. Anyone who thinks you are not an ''Atman'', and who can think others are not the ''Atman''? Only a person who knows I am not the ''Atman''. The same knowledge applies if I am ''Atman''. Everybody is an ''Atman''. If I am not an ''Atman'', then everybody is also a non-''Atman''. But the simple idea, if you ask even the most ignorant person, "What is your idea of God? Where is God?" What comes the answer? He is everywhere. And does God have any death? No. Does God change? No. So, He is always the same. ''Ajah'' unborn. ''Nityah'' unchanging. ''Anantah'' infinite. This is the idea. Every day we are practicing it. You bow down to Lord Venkateshwara in Tirupati and then come back home and bow down in your own ''puja'' room. You don't think there is any difference between that Venkateshwara and this Venkateshwara because you have the correct idea. God is everywhere. If God is everywhere, if that statement is understood properly, then who is the other person? Who is the other object? Every object is nothing but God only, including myself. Even I do not exist because everything is God. And this is what ''Brihadaranyaka Upanishad'' teaches.

Based upon that, Gaudapadacharya has summarized it here. This is the sentence: "Whoever, O Gargi, without knowing that ''Akshara'', the imperishable, ''Brahma'', offers oblations in this world, performs sacrifices, and does penance, ''tapasya'', for a thousand years, his work will have an end. ''Karma'' will come to an end. Whosoever, O Gargi, without knowing this ''Akshara'', departs from this world, such a person is indeed narrow-minded. But he, O Gargi, who departs this world, knowing this ''Akshara'', is a true ''Brahmana''." This excerpt is from the ''Brihadaranyaka Upanishad,'' from the third chapter.

Without realizing, if one dies, he is indeed a miserable person because he is going to be reborn, and we don't know in what species he is going to be reborn. On the other hand, whoever realizes this ''Brahman'', realizing means what? "I am ''Brahman''." And whoever goes is called a ''Brahmana''. Who is a ''Brahmana''? He who knows "I am ''Brahman''," he is a ''Brahmana''. This is the essence of what we discussed in our last class, the 94th ''Karika.'' Now, let's move to the 95th.

अजे साम्ये तु ये केचिद्भविष्यन्ति सुनिश्चिताः ।

ते हि लोके महाज्ञानास्तच्च लोको न गाहते ॥ ९५ ॥

aje sāmye tu ye kecidbhaviṣyanti suniścitāḥ |

te hi loke mahājñānāstacca loko na gāhate || 95 ||

95. ''They alone are said to be of the highest wisdom who are firm in their conviction of the Seif unborn and ever the same''. ''This'', ''ordinary men cannot understand''.

And the same ideas apply. On the contrary, who is not a ''Kripana''? Who is really a ''Jnani,'' a wise person, an ever-happy person? That is being said here. I remember a very beautiful analogy by Sri Ramakrishna. Sri Ramakrishna entered into ''Nirvikalpa Samadhi'' so many times, and then he wanted to train Narendra, his beloved disciple, to become what is called ''Purna Jnani.''

It's crucial to note that Sri Ramakrishna wants him to be an ''Advaitin''. We have to be very careful. ''Advaita'' is a ''Marga''. But ''Advaita'' also means ''Brahman''. Another name for ''Brahman'' is ''Advaita''. We have to be careful to separate. One can become ''Brahman''. But for that, one can follow ''Karma Yoga, Bhakti Yoga, Raja Yoga, Jnana Yoga'', any path—Hinduism, Christianity, Islam, Buddhism, Jainism, Sikhism, any Ism, or no Ism also. If somebody is very sincere.

Sri Ramakrishna says, if somebody is longing to visit Jagannatha and has started towards the North, whereas Puri is towards the South, seeing his earnestness, God comes in the form of a guide and says, "My good man, where are you going? I am going to visit Puri Jagannatha." "Oh, you have made a mistake. So you have to go the other way, not travel towards the North." And immediately, the person turns. And then he reaches very soon. Don't think again, "Oh, he will travel in the wrong path for a long distance. And then he will come to the right road." And then he has wasted a lot of time. No, no. He will come because if he is provided with ''Shraddha'', then he will come very soon. But if he is not provided with ''Shraddha'', then his ''Shraddha'' will be made very soon.

So, the 95th ''Karika'' is a glory. Earlier, he criticized people, and as I told you, criticism is only to praise the opposite thing. That is what he is doing. Who is doing? Gaudapadacharya in this 95th. "They alone are said to be of the highest wisdom, who are firm in their conviction of the Self, unborn and ever the same. But this knowledge ordinary man cannot understand, only temporarily." Remember Hinduism or ''Vedanta''. We are all ''Vedantins''. Not ''Advaita Vedantins. Vedantins'' means the followers of the teachings of the ''Vedas''. Everybody, each soul, is potentially divine, and everybody has to manifest his nature. There is what in philosophical language they call a teleological urge. There is something within. You can't sleep for long. Even when you are terribly tired and then you want to sleep for several days, but your very nature will not allow you. As soon as sufficient rest is done, your very nature will wake you up. And this is called evolution. And it will work. Nobody can stop it. Nobody can hinder it. We ourselves might do that.

So, in the 95th ''Karika'', what is it telling? "''Eke chittu''," those who, on the other hand. ''"Tu''" means on the other hand. "''Eke chittu''," whosoever. "''Aje samye sunishchitaha pavishyanti''." So those who are firmly established. "''Aje''," in the unborn. "''Samye''," that means those who see the same Brahman. Not only within oneself, but everywhere. "''Sunishchitaha''." And this knowledge is permanent knowledge. It is not something. Another knowledge, ''anatma jnanam,'' is what we call upgradable. Scientists, 15th century, they discovered something. 16th century, they updated it. Even now, they are updating it. And they don't know where it is going to lead, when it is going to end. So this uploading, uploading, uploading. And we don't upload what is being uploaded.

So, that is being mentioned here. "''Sunishchitaha." "Nishchitaha''" means absolute definiteness. This word, "''sunishchita''," is also a very beautiful word. You are seeking something, you get it. Then you have a state of mind which is completely, here the word, Sanskrit word is very beautiful, that "''chinta''," oh what shall I do? I wanted to know that. I want to obtain this, but I am not able to know what to do, how to do, when to do. But once you get it, your mind becomes free from every other thought. That, not only temporarily, but permanently. That is called "''sunishchitaha''," that absolute certainty, "''pavishyanti.''" Who? Those who understand that ''Brahman'' is unborn, and only ''Brahman'' exists and nothing else. That knowledge. But it is not something that I am also ''Brahman,'' and you are also ''Brahman'', somebody else is also ''Brahman.'' No, no, no. There is no reality. It is to make people like us, ignorant people like us, to make us understand, yes, yes, you are ''Brahman'', and what about my enemy? He is also ''Brahman''. What? I thought that only I will be ''Brahman'', and my enemy will go to hell. And the other side, no, no. Unfortunately, it is only your reflection. So, everything is nothing but ''Brahman.'' So, that is called unborn. You are never born. Differentiation comes only because of the birth. I am different. My parents are different. My brothers and sisters are different. My children are different. Of course, my wife is different. There is no doubt about it. So, no, Swami. Everybody is exactly the same. God. That is why when Prahlada was asked by his father, Hiranyakashipu, there is a very beautiful Telugu saying, "''Indu galadu andhu ledani.''" So, God is here only. He is not elsewhere. Because if God is in one particular place, He cannot be anywhere else.

To speak of God here and there, above or below, left or right, this is completely an ignorant person's view. No. These people have realized, I am God. That is the only. If anybody says, I have seen God. That is good. But if anybody says, I am different. God is different. I am small. God is big. And I am very weak. God is very powerful. And so, out of His kindness, He came to me. I saw Him. And then, I asked Him. You gave me this and that and the other things. And He smiled at me. And then, He disappeared. He did not do anything to me. So, my misery remained absolutely the same. What is the use of this kind of thing? That fellow, you call God, has actually disturbed your sleep. Instead of giving his vision, if you had slept for 15 minutes more, you would have had more peace of mind than anything else. No. I don't see God. I am God. That is it. This is called ''Sunnisthita Bhavishyanti''. And Gaudapada is praising them. And vice versa, by praising ''Jnanis'', he is condemning ''Agnanis''. What is the meaning of condemnation? Not that you go to hell. A ''Jnani'' will never say to an ''Agnani'', you will go to hell. Because there is no hell. There is no heaven. You are also God. And in fact, there is no difference between you and me. I am a Jnani. You are an Agnani. I am a wise person. You are an otherwise wise person. These differences will vanish completely. And that knowledge, and that is the final knowledge, ultimate knowledge, not even penultimate knowledge. What is penultimate knowledge? This is called ''Brahmakaravrutti''. I am there and I see God. That is called penultimate knowledge. These are called ''Loke Mahajnana. Maha'' means what? They have realized their true nature that there is only one and that is God. Nothing else. So, but this, the difference between an ignorant person and a wise person is so great. ''Lokaha''. Here ''Loka'' means an ignorant person. ''Tat chana gahate.'' He will not understand. When? Temporarily. At this time. But each soul is potentially divine. He is going to also realize the same thing because everything is ''Brahman''. There is nobody who is an ''Agnani.'' In the eyes of an ''Agnani,'' everything is ''Brahman''. In the eyes of an ''Agnani,'' everything is non-''Brahman.'' But, if the person who realizes his knowledge is real and true, then an ''Agnani'' must become an ''Agnani.'' There is no doubt about it. So, this is the essence of this. And Shankaracharya, in what is called resuccinct commentary, this knowledge of the supreme reality is incapable of being understood by an ''Agnani,'' poor intellect, by the unwise, by persons of small intellect. ''Kripana.'' That is what I said earlier. Who are outside the knowledge of ''Vedanta''. That is being said in this verse. Those of you, even though they may be women or others, who are firm in their conviction of the nature of ultimate reality, which is unborn, undivided, they alone are possessors of highest wisdom.

See, here also, something we have to take note. Those few, at any given time, the people of Brahma Gnanis are very few. But, they may be men or women. It doesn't matter. Or others. What does Shankara mean? There is no distinction in Brahman. This is male. This is female. And this is a Hindu. And this is a Christian. Others means what? Everybody. Whether they are Christians, Muslims, believers, non-believers. That is why our faith in Varanasi is Shiva is going to give Mukti to everybody, every creature. And then we protest. I am a human being. I am a Hindu. I am a believer. He should give me. I have a right to be released. But why should he give to a non-believer or a mosquito? The fact is that in the eyes of Shiva, there is no other thing excepting Shiva. Shivoham Shivoham. Shivoham Shivoham. So I don't have the body. I don't have the mind. I am not a combination of the Pancha Bhutas, etc. So even for a student of Advaita, everything is Brahman. It is of course an intellectual knowledge. But Shiva, in the eyes of Shiva, that is Brahman. Shiva is another name for Brahman. Everything is Brahman. So does Shiva really give liberation? Not in the true sense. Because we are never bound. It is not that at some point of time we are bound and then Shiva comes out of his infinite mercy and then grants us. Now what he does is this ignorance that I am not Brahman. He wakes up from that. So just as a person who is deeply asleep or a person who is dreaming that a hungry man-eating tiger is about to attack me and finish me off and that person is going through hell. Even in dream also we can go to hell only. Or heaven also. So he will wake up. Don't scream. Just see everything is beautiful, nice. You are in your own house, in your own bed. You are absolutely secure, safe. That is what Shiva does. But you see, when children start having nightmares and start crying, the mother will put her hand on the back and wake the child up and he sees the mother and immediately feels I am safe in the hands of the mother. But it is only temporary. But when Shiva does the same thing, it will be permanent. So this is the praise of the wise people so they are completely convinced that I am divine, I am Brahman, I am Shiva. That is being explained in this verse. So even this knowledge, there is no male, there is no female, there is no Hindu, there is a non-Hindu, there is no believer, there is no non-believer. Everybody is Brahman. Everything is Brahman actually. Samastam sarvam idam jagat Brahman only. Sarvam khalu idam Brahma Unborn, undivided. And such people, though they are few, alone are possessors of the highest wisdom. They alone know the absolute reality. But others, because their intellect is not purified, they are called a poor understanding, they are called otherwise people. But a time will come, they will also realize. This is what Hinduism believes in, spiritual evolution. The whole creation is nothing but first it has come from God, now inevitably it is going back to God. That process of coming from God is called involution. And the process of going back to our own house, our own mother, Divine Mother, that is called evolution. And evolution comes to an end when we reach home.

That is why Swamiji sang, "Mana chalo nijani ketani Samsar bheshe bidesheer bheshe Brahmo keno akarane." Samsara is called a foreign country, not our country. Bidesheer bheshe, you have come to a strange country and you are also dressed like that. That means you are thinking you are anatma, not atma. And you are wandering. Brahmo keno akarane. So you surrender yourself to a Guru. Guru is none other than crystal clear teaching of the scripture. And through that, one day you will progress and know that there is no Guru, there is no Sishya, everything is Brahman. Moving on to 96. "Ajeyasu ajam asankrantam Dharmeshu jnanam isyate Yathona kramate jnanam Asangam tena kirtitam." Pure consciousness, Shuddha chaitanya, is the essence of all the Jeevas. And who is the Jeeva? Completely, this pure consciousness. Therefore, just like pure consciousness, there is nobody who is born. And whoever thinks he is born is called a Jeevatma. Now, unlike Jeevatma, the Atman is unborn and admitted to be itself. Unborn and unrelated to any external object. What does it mean? It means if somebody is not born, that means the whole world is not born. There is the question of I am this person and you are that person. And another one is a third person. I am a male, you are female. I am wise, you are unwise. And I am rich, you are poor. Etc. etc. That differentiation will not be there at all. So, born means what? Born into Agnana. Birth means Agnana. That is why it is called Shat-Urmi. Asti jayate padhate Iparinamate pakshiyate. That is the process of complete annihilation. Whatever is born, this is a change. Birth is a change. Growth is a change. Old age is a change. Disease is a change. Decay is a change. Death is a change. These are all changes. That's why they are called waves. Means what? A dead something is going to be reborn. And that which is born is going to die until we attain to that knowledge I am birthless. So, knowledge is the essence of the Jeevas. That is to say, there is no Jeeva. I am pure consciousness. There is no Jeeva. There is only pure consciousness. And this pure consciousness is unborn. And since it is unborn, unrelated to any, there is no object besides it, external or even internal. This knowledge is proclaimed to be unconditioned knowledge as it is not related to any other object which really speaking doesn't exist. Ajayasu, Ajam, Asankrantam. So, this Aja, birthlessness, Ajam, Asankrantam. And Dharmeshu means Dharma. Here, peculiar word, we have to substitute it with the word Jeevas. Every Jeeva is pure Brahman. Each soul is divine. Only because since we don't know that, we are called potentially divine. And this knowledge that I am Brahman, it never gets contaminated by coming into contact. Therefore, it is highly praised as what? Asangam, unattached. Sometimes our scriptures give the example of Akasha. Akasha means what? So subtle. Nothing can contaminate it. But what do we say? You lie down on a cot and look at the sky. You see various chariots, men, women, gods, and fighting between gods and demons like in cinema. So, you can imagine anything there. This is called Gandharva Nagara.

So, we used to see that. I also did that. I used to sleep at noon time after food and go on looking. Because of the wind, the clouds are moving. And they assume, not that they assume, I assume that they are assuming the forms of chariots because these stories in Chandamama, how gods are moving in the rathas. "Oh, Indra is coming here. For what purpose? God alone knows." Especially in this hot summer climate, He is coming down to this poor India when we are all suffering. But He never comes down. He understands from there. "Oh, it is very, very hot there. Better I go back." So, He drives away. Continuously it is going. Sometimes you also see at night plenty of thick black and what is called pale white clouds. And the moon is racing. The clouds are still. And it is a beautiful phenomenon. So, slowly it enters behind a black cloud. And then slowly the whole thing becomes not completely dark, but assumedly dark. And then you are watching carefully. And then slowly that cloud becomes illumined, shining. And then very soon in between two clouds the full moon or half moon, whatever it is, is coming. So, instead of saying the clouds are covering the moon, the moon is racing in the clouds. Go on staring at it. It is a very beautiful, enjoyable experience. I don't know the fellows who are sleeping in the flats and cities, they can ever understand what I am talking about. But take it for granted that it is a very enjoyable something.

अजेष्वजमसंक्रान्तं धर्मेषु ज्ञानमिष्यते ।

यतो न क्रमते ज्ञानमसंगं तेन कीर्तितम् ॥ ९६ ॥

ajeṣvajamasaṃkrāntaṃ dharmeṣu jñānamiṣyate |

yato na kramate jñānamasaṃgaṃ tena kīrtitam || 96 ||

96. ''Knowledge (consciousness), the essence of the'' Jīvas (''who are unborn), is admitted to be itself unborn and unrelated (to any external object). This'' ''knowledge'' ''is proclaimed to be unconditioned as it is not related to any other object (which, really speaking'', ''does not exist).''

n this 96th Karika, what is Godapada driving at? This is what he wants to say: Ajati Vada. No Jeeva is ever born. But why are you teaching? Because you are thinking you are born. So, you are thinking I am also born. Since you are ignorant and I think I am ignorant in your eyes, so I have written this book to confuse you. Because what is the medicine for poison? Poison only. If a serpent bites you, you have to get some poison injection, and it is an antidote. These serpents are what is called grown-up. The factories are there, very virulent, poisonous, king cobras, etc. I don't know why only king cobra. Queen cobra also can be there, isn't it? Even baby cobras, prince cobras are very powerful. If once they bite you, if you don't have medicine, within a few minutes death is very certain. And there is one in Africa, it can rise to 6 and 7 feet all of a sudden and bite you in your face. That is called black mamba. Allah! Very, very virulent. And what poison it emits through its fangs can kill 100 people, sufficient to kill 100 people.

o this is the most wonderful thing we have to understand. No Jeeva is there. Just as in the dream, nothing happened. Your friends you may see, enemies you may see and then you think, oh, it is sometimes pleasant, sometimes very unpleasant. But when you wake up, you say, it is all my imagination. And when a Jnani, when a Jnani wakes up, becomes a Jnani, and then it is only for our understanding, oh, I was dreaming. And this whole world, this is so poetically expressed in Vivekachudamani. And then the disciple, he becomes awakened. And then he says, what an asterium! Just one second back, there was this variegated, many-folded world. But within a second, it completely disappeared. I don't see it at all. Very beautiful, poetical, visual expression of what we call this beautiful idea. Nobody is really born. You don't go to America in your dream. But you can think you have gone and you behave as if you have gone there. And sometimes you can also dream you reached there, but the immigration officer rejected you. And then he says, I will put you back. What a horrible blow you will get. Then you wake up. He says, I know what will happen if I go there. There is no way Brahman can become a Jeeva. Because Brahman is unborn. And it doesn't have any contact with anybody. Not that it is born and it becomes wise and it realizes and then becomes Brahman. It is always the same. Every Jeeva, but instead of using the word Jeeva, Dharmeshu, Jnanam Ishyate. So every Dharma, every Jeeva is a person of pure Jnani only. This knowledge, I am Brahman. It never becomes attached, degraded. Therefore, Brahman is considered as Asangam Tenakirtitam. An important, very beautiful expression is Brahman is knowledge. Knowledge is not different from Brahman. So when you say he is a Brahman Jnani, as if he is a man of Brahman. He is having knowledge of Brahman. I am having knowledge of a tree, knowledge of physics, knowledge of chemistry. But I am different, knowledge is different because I might forget it. If I am, my brain doesn't function, nothing comes there. But the difference between this type of knowledge and Brahma Jnanam is Brahma Jnanam and Brahman, they are absolutely one and the same. Fire and its heating power and the power to light is exactly the same. Sunlight and its power to reveal objects are not two different things. Even though we say light of the sun or sun's light, really speaking, they are not two separate things. Sun is light, light is sun, fire is heat, heat is fire, etc. This is what Gaudapada wants to tell us.

Consciousness is never born, and we are thinking that we are born; that knowledge, I am a Jeeva and I go through the three states, and sometimes I am happy or unhappy. This is all nonsense. I am birthless, I am asanga, and I have never been born. That is the essence of this 96th verse. What constitutes the highest wisdom is explained here. Knowledge which constitutes the essence of all Jeevas. What is that knowledge? I am unborn, I am immutable, I am one with Brahman. Atman is admitted to be unborn and immutable. It is just like the light and the heat belonging to the sun. Knowledge being even related to every object is said to be unborn. As knowledge is thus unrelated to other objects, it is like Akasha, space, called unconditioned or absolute. That is called Brahma Jnana. We will talk in our next class. Just a few shlokas or Karikas are there.
[[Category:Mandukya Karika]]

Mandukya Karika Lecture 148 on 03-April-2024

2024-04-08T22:00:30Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
In our last Mandukya Karika class, we completed Karika 493 and entered into 94. Practically, from 90 onwards, Gaudapada wants to tell, to emphasize only two points. Those who are ignorant people, they see only difference, Dvaitam. And those who are realized souls, they are pure, they see only Brahman everywhere. So, those who see Brahman, they are ever immersed in bliss, unimaginable bliss. And that is the goal of each one of us. So, this is what he wants to condemn. And as I mentioned earlier, whenever any Acharya condemns something, it is not merely to criticize somebody, to find fault with somebody, but to praise the opposite view. So, if an ignorant person is condemned, there is actually no need to condemn an ignorant person. Who is an ignorant person? We ourselves sometimes get mixed up, confused. We have no clear idea. An intelligent person is a wise person. A wise person is a happy person. And an ignorant person is a very unhappy person. After all, wise or otherwise, everybody is in search of happiness only. Only a wise person very soon gives up searching in the wrong place, in the wrong objects. A wise person very soon comes to know that this search is completely useless and turns his sight inward. Whereas an ignorant person, he always takes up an object and then he goes through a lot of agony. And then he thinks, I committed a mistake in choosing this particular object. But if I choose some other object, then I will be a very happy person. So, one after the other, he goes on trying for many, many janmas. Everybody is, of course, potentially divine. A time will come when such persons also turn their attention completely to God or Brahman. And then he stops. How do we know he has become a wise person? So, he stops searching. Because he understands that there is no peace, there is no happiness, there is no purity anywhere other than Brahman, other than God. That is called the process of Viveka, discrimination. And then he turns his attention only to God or Brahman.

Now, Gaudapada, in this 94th Karika, that is what he wants to convey to us and also later on. We will come to that. So, in the 94th Karika, it goes like this. Vaisharadhyam tu vai nasthi, bhedhe vicharatham sada, bhedhanim naha prathak vadat, tasmat te krupanaha smrutaha. It means those who always rely or attach themselves to separateness, differentiation, dvaitam, can never realize the innate purity of one's own self. Therefore, those who are drowned in the idea of separateness and continuously assert that everything is separate from everything else, they are called krupanaha, miserable people, narrow-minded people, people of very little understanding or unhappy people. And this is what he wants to convey. Really speaking, we have been dealing with so many karikas. So, we don't need so much of explanation. Sada, all the time, bhedhe vicharatham, those who are convinced, those who believe that reality is what? That is separateness, differentiation, dvaitam, alone is real. What happens to such people? Vaisharatham vai na asthi. They do not have peace of mind because their understanding is wrong. Therefore, they are impure. They don't have any purity. Purity, peacefulness, happiness, wisdom are all synonymous terms. So, vaisaratham, vaisaradyam, that is purity, right understanding, wisdom. Na asthi vai, definitely it is not there for those who are following differentiation. And then, who are these people? Prithat padaha. So, they do not understand that there is Brahman, God is everywhere. Very funny thing is, if you ask any of these dualists, they are all dualists, including what we call even Ramanujacharya, not only Madhvacharya, Visishtadvaitins also, some sort of unity they admit. There is separation, differentiation in unity. Like body is one, but different limbs of the body, each one can be known separately. This is a hand, this is a leg, this is an eye, this is an ear, etc., etc. What happens to them? Prithat padaha, they are convinced, this is real. What is real? Differentiation is real. And then, bheda nimnaha, they remain in that state only.

So, Gaudapadacharya, taking a clue from the Brihadaranyaka Upanishad, he calls them tasmat. Therefore, such kind of people who not only believe themselves, but to try to inject their idea of differentiation, dvaitam, reality on everybody else, come forth to argue, even the Advaitins, etc. Kripanaha smutaha, they are aptly called Kripanaha. Kripanaha means a miserable fellow, an unhappy fellow. Why is unhappiness? Because there is a deep meaning here. Just to recollect, this Mandukya Upanishad is all about purity, oneness, non-differentiation from the very beginning. Even though it is one of the shortest Upanishads, having only 12 mantras, but it is the most profound Upanishad. So, Muktika Upanishad tells that there are 108 Upanishads. And if anybody studies this Mandukya Upanishad, of course along with the Karika of Gaudapadacharya, as well as the commentary of Shankaracharya, Alam, it is more than enough. This word Alam is a very beautiful word. So, Swami Vivekananda also uses, So, whether it is Bhakti, Bhakti Marga, Jnana Marga, or Karma Marga, Gacchanti Alam is more than sufficient to take a person where? To reach the goal. What is that goal? Brahman is the goal. To know Brahman, to know that I am Brahman is more than sufficient. Each one of the paths is more than sufficient. We don't need three paths. We don't need four paths. We just need any one of them. Not that only one of them, but any one of them is more than sufficient to take us to God Realization. So, Gaudapadacharya, he must have been remembering the Brihadaranyaka Upanishad, especially the teaching of Yajnavalkya to Maitreyi, which I am going to quote, that this word Kripanaha means very miserable people. Why is it so? Pure psychology. If I think there is somebody other than me and how many murders take place in the family, husbands are murdered, wives are murdered, brothers are murdered. If you just study the history of the Mughals from the 16th century to the 18th century, about 250 years of horrible rule by these Mughals. But we can say that it is God's will and we deserve it because of our own karma phala. Even now we deserve it. Everybody is looking down upon India for a simple reason that no one Indian ever agrees with second Indian. We are all such loudly talkative fellows. I am right. I am right. You are wrong. You are wrong. Anyway, so a person is miserable because all problems arise only when there is a second. If there is a tiger, problems are there. Even if there is a mosquito, there is a problem. Anything that is second, have you ever noticed it? You are tired, you want to sleep and you don't have at hand a mosquito curtain and a place is usually full of mosquitoes but you don't find a single mosquito. And then what a great idea that there is no mosquito here. Itself there is no second excepting me. What a peace it gives. But if you are thinking even if there is one mosquito, you are called Kripana. You are such a miserable fellow because the mosquitoes are greatest. What is called relaxing music they will sing in your ears. You have to thank them before they suck your blood. They will entertain you with a beautiful music.

What is Vaisaradhyam? Peace of mind. Peace of mind comes from where? From Prasada. When the mind becomes absolutely calm, serene, then joy will spontaneously come out. That is why a person in deep sleep, a sort of Advaita is achieved by that person. And that is why it gives such a rest, such a happiness for everybody. And in the waking state, even in dream state, a person is very Kripana. Therefore, Tasmate Kripanaha Smritaha. And we are not talking about other people. We are talking about our own selves. That is why Shankara comments very aptly. Those who have realized the truth regarding the ultimate reality are alone free from narrowness. Others are very narrow minded. What is narrow mindedness? I am right. Everybody is wrong. Everybody. This is described in this verse. Drowned in the idea of separation means those who believe and stick to the idea of separation. That is Dvaitavada. Those who confine themselves to the multiplicity of phenomenal experiences. Who are they? They are those, not only they believe in it, but they assert. They want to convert other people also. These are dualists. And they deserve to be called narrow minded. Without going into arguments, what we need to understand is those who do not identify themselves. Those who do not see union. They only see separation. They are the most unhappy people. Even to feel sympathy. You know there is a word called sympathy, empathy. That is feeling of oneness with the other person's condition. And that means that separation. I am not suffering. Only this person is suffering. Or I am suffering. This person is not suffering. This is called Kripanatma. Narrow mindedness. They never realize the natural purity of Atman. Because everybody is Atman. And anybody who thinks you are not an Atman. And who can think others are not the Atman? Only a person who knows I am not the Atman. Same knowledge applies if I am Atman. Everybody is an Atman. If I am not an Atman, then everybody is also a non-Atman. But the simple idea. That if you ask even the most ignorant person. What is your idea of God? Where is God? What comes the answer? He is everywhere. And does God have any death? No. Does God change? No. So He is always the same. Ajah unborn. Nityah unchanging. Anantah infinite. This is the idea. Every day we are practicing it. You bow down to Lord Venkateshwara in Tirupati. And then come back home and bow down in your own puja room. You don't think there is any difference between that Venkateshwara and this Venkateshwara. Because you have the correct idea. God is everywhere. If God is everywhere. If that statement is understood properly. Then who is the other person? Who is the other object? Every object is nothing but God only. Including myself. Even I do not exist. Because everything is God. And this is what Brihadaranyaka Upanishad.

And based upon that, Gaudapadacharya has summarized it here. This is the sentence. Whoever, O Gargi, without knowing that Akshara, the imperishable, Brahma, offer oblations in this world, perform sacrifices, and do penance, tapasya, for a thousand years, his work will have an end. Karma will come to an end. Whosoever, O Gargi, without knowing this Akshara, departs from this world, such a person is indeed narrow-minded. But he, O Gargi, who departs this world, knowing this Akshara, is a true Brahmana. Brihadaranyaka Upanishad. This is the third chapter. We get it. Without realizing, he dies. He is indeed a miserable person because he is going to be surely reborn. And we don't know in what species he is going to be reborn. But on the other hand, whoever, realizing this Brahman, realizing means what? I am Brahman. And whoever goes is called a Brahmana. Who is a Brahmana? He who knows I am Brahman, he is a Brahmana. This is the essence of what we discussed in our last class, 94th Karika. We move to the 95th. And same ideas. On the contrary, who is not a Kripana? Who is really a Jnani, a wise person, an ever-happy person? That is being said here. I remember a very beautiful analogy by Sri Ramakrishna. Sri Ramakrishna, he entered into Nirvikalpa Samadhi so many times. And then he wanted to train Narendra, his beloved disciple, to become what is called Purna Jnani. I am not saying. You have to note it down very carefully. Sri Ramakrishna wants him to be an Advaitin. We have to be very careful. Advaita is a Marga. But Advaita also means Brahman. Another name for Brahman is Advaita. We have to be careful to separate. One can become Brahman. But for that, one can follow Karma Yoga, Bhakti Yoga, Raja Yoga, Jnana Yoga, any path. Hinduism, Christianity, Islam, Buddhism, Jainism, Sikhism, any Ism. Or no Ism also. If somebody is very sincere. Sri Ramakrishna says, somebody is longing to visit Jagannatha. And he has started towards the North. Whereas Puri is towards the South. But seeing his earnestness, God comes in the form of a guide and says, My good man, where are you going? I am going to visit Puri Jagannatha. Oh, you have made a mistake. So you have to go the other way. Not travel towards the North. And immediately the person turns. And then he reaches very soon. Don't think again, Oh, he will travel in the wrong path for a long distance. And then he will come to the right road. And then he has wasted a lot of time. No, no. He will come because if he is provided with Shraddha, then he will come very soon. But if he is not provided with Shraddha, then his Shraddha will be made very soon.

So 95th Karika is a glory. Earlier he criticized people. And as I told you, criticism is only to praise the opposite thing. That is what he is doing. Who is doing? Gaudapada Acharya in this 95th. They alone are said to be of the highest wisdom, who are firm in their conviction of the Self, unborn and ever same. But this knowledge ordinary man cannot understand. Only temporarily. Remember Hinduism or Vedanta. We are all Vedantins. Not Advaita Vedantins. Vedantins means the followers of the teachings of the Vedas. Everybody, each soul is potentially divine. And everybody has to manifest his nature. There is what in philosophical language they call teleological urge. There is something within. You can't sleep for long. Even when you are terribly tired, and then you want to sleep for several days, but your very nature will not allow you. As soon as sufficient rest is done, and your very nature will wake you up. And this is called evolution. And it will work. Nobody can stop it. Nobody can hinder it. We ourselves might do that. So in the 95th Karka, what is it telling? Eke chittu, those who, on the other hand. Tu means on the other hand. Eke chittu, whosoever. Aje samye sunishchitaha pavishyanti. So those who are firmly established. Aje, in the unborn. Samye, that means those who see same Brahman. Not only within oneself, but everywhere. Sunishchitaha. And this knowledge is a permanent knowledge. It is not something. Another knowledge, anatma jnanam, is what we call upgradable. Scientists, 15th century, they discovered something. 16th century, they updated it. Even now they are updating it. And they don't know where it is going to lead, when it is going to end. So this uploading, uploading, uploading. And we don't upload what is being uploaded. So that is being here mentioned. Sunishchitaha. Nishchitaha means absolute definiteness. This word also, sunishchita, is a very beautiful word. You are seeking something, you get it. Then you have a state of mind, which is completely, here the word, Sanskrit word is a very beautiful word, that chinta, oh what shall I do? I wanted to know that. I want to obtain this, but I am not able to know what to do, how to do, when to do. But once you get it, your mind becomes free from every other thought. That, not only temporarily, but permanently. That is called sunishchitaha. That absolute certainty, pavishyanti. Who? Those who understand that Brahman is unborn, and only Brahman exists and nothing else. That knowledge. But it is not something that I am also Brahman, and you are also Brahman, somebody else is also Brahman. No, no, no. There is no reality. It is to make people like us, ignorant people like us, to make us understand, yes, yes, you are Brahman, and what about my enemy? He is also Brahman. What? I thought that only I will be Brahman, and my enemy will go to hell. And the other side, no, no. Unfortunately, it is only your reflection. So, everything is nothing but Brahman. So, that is called unborn. You are never born. Differentiation comes only because of the birth. I am different. My parents are different. My brothers and sisters are different. My children are different. Of course, my wife is different. There is no doubt about it. So, no. Swami. Everybody is exactly the same. God. That is why when Prahlada was asked by his father, Hiranyakashipu. So, a very beautiful Telugu. Indu galadu andhu ledani. So, God is here only. He is not elsewhere. Because if God is in one particular place, He cannot be anywhere else.

To speak of God here and there, above or below, left or right, this is completely an ignorant person's view. No. These people have realized, I am God. That is the only. If anybody says, I have seen God. That is good. But if anybody says, I am different. God is different. I am small. God is big. And I am very weak. God is very powerful. And so, out of His kindness, He came to me. I saw Him. And then, I asked Him. You gave me this and that and the other things. And He smiled at me. And then, He disappeared. He did not do anything to me. So, my misery remained absolutely the same. What is the use of this kind of thing? That fellow, you call God, has actually disturbed your sleep. Instead of giving his vision, if you had slept for 15 minutes more, you would have had more peace of mind than anything else. No. I don't see God. I am God. That is it. This is called Sunnisthita Bhavishyanti. And Gaudapada is praising them. And vice versa, by praising Jnanis, he is condemning Agnanis. What is the meaning of condemnation? Not that you go to hell. A Jnani will never say to an Agnani, you will go to hell. Because there is no hell. There is no heaven. You are also God. And in fact, there is no difference between you and me. I am a Jnani. You are an Agnani. I am a wise person. You are an otherwise wise person. These differences will vanish completely. And that knowledge, and that is the final knowledge, ultimate knowledge, not even penultimate knowledge. What is penultimate knowledge? This is called Brahmakaragruti. I am there and I see God. That is called penultimate knowledge. These are called Loke Mahajnana. Maha means what? They have realized their true nature that there is only one and that is God. Nothing else. So, but this, the difference between an ignorant person and a wise person is so great. Lokaha. Here Loka means an ignorant person. Tat chana gahate. He will not understand. When? Temporarily. At this time. But each soul is potentially divine. He is going to also realize the same thing because everything is Brahman. There is nobody who is an Agnani. In the eyes of an Agnani, everything is Brahman. In the eyes of an Agnani, everything is non-Brahman. But, if the person who realizes his knowledge is real and true, then an Agnani must become an Agnani. There is no doubt about it. So, this is the essence of this. And Shankaracharya, in what is called resuccinct commentary, this knowledge of the supreme reality is incapable of being understood by an Agnani, poor intellect, by the unwise, by persons of small intellect. Kripana. That is what I said earlier. Who are outside the knowledge of Vedanta. That is being said in this verse. Those of you, even though they may be women or others, who are firm in their conviction of the nature of ultimate reality, which is unborn, undivided, they alone are possessors of highest wisdom.

See, here also, something we have to take note. Those few, at any given time, the people of Brahma Gnanis are very few. But, they may be men or women. It doesn't matter. Or others. What does Shankara mean? There is no distinction in Brahman. This is male. This is female. And this is a Hindu. And this is a Christian. Others means what? Everybody. Whether they are Christians, Muslims, believers, non-believers. That is why our faith in Varanasi is Shiva is going to give Mukti to everybody, every creature. And then we protest. I am a human being. I am a Hindu. I am a believer. He should give me. I have a right to be released. But why should he give to a non-believer or a mosquito? The fact is that in the eyes of Shiva, there is no other thing excepting Shiva. Shivoham Shivoham. Shivoham Shivoham. So I don't have the body. I don't have the mind. I am not a combination of the Pancha Bhutas, etc. So even for a student of Advaita, everything is Brahman. It is of course an intellectual knowledge. But Shiva, in the eyes of Shiva, that is Brahman. Shiva is another name for Brahman. Everything is Brahman. So does Shiva really give liberation? Not in the true sense. Because we are never bound. It is not that at some point of time we are bound and then Shiva comes out of his infinite mercy and then grants us. Now what he does is this ignorance that I am not Brahman. He wakes up from that. So just as a person who is deeply asleep or a person who is dreaming that a hungry man-eating tiger is about to attack me and finish me off and that person is going through hell. Even in dream also we can go to hell only. Or heaven also. So he will wake up. Don't scream. Just see everything is beautiful, nice. You are in your own house, in your own bed. You are absolutely secure, safe. That is what Shiva does. But you see, when children start having nightmares and start crying, the mother will put her hand on the back and wake the child up and he sees the mother and immediately feels I am safe in the hands of the mother. But it is only temporary. But when Shiva does the same thing, it will be permanent. So this is the praise of the wise people so they are completely convinced that I am divine, I am Brahman, I am Shiva. That is being explained in this verse. So even this knowledge, there is no male, there is no female, there is no Hindu, there is a non-Hindu, there is no believer, there is no non-believer. Everybody is Brahman. Everything is Brahman actually. Samastam sarvam idam jagat Brahman only. Sarvam khalu idam Brahma Unborn, undivided. And such people, though they are few, alone are possessors of the highest wisdom. They alone know the absolute reality. But others, because their intellect is not purified, they are called a poor understanding, they are called otherwise people. But a time will come, they will also realize. This is what Hinduism believes in, spiritual evolution. The whole creation is nothing but first it has come from God, now inevitably it is going back to God. That process of coming from God is called involution. And the process of going back to our own house, our own mother, Divine Mother, that is called evolution. And evolution comes to an end when we reach home.

That is why Swamiji sang, Mana chalo nijani ketani Samsar bheshe bidesheer bheshe Brahmo keno akarane Samsara is called a foreign country, not our country. Bidesheer bheshe You have come to a strange country and you are also dressed like that. That means you are thinking you are an anatma, not atma. And you are wandering. Brahmo keno akarane So you surrender yourself to a Guru. Guru is none other than crystal clear teaching of the scripture. And through that, one day you will progress and know that there is no Guru, there is no Sishya, everything is Brahman. Moving on to 96. Ajeyasu ajam asankrantam Dharmeshu jnanam isyate Yathona kramate jnanam Asangam tena kirtitam Pure consciousness Shuddha chaitanya is the essence of all the jivas. And who is the jiva? Completely, this pure consciousness. Therefore, just like pure consciousness, there is nobody who is born. And whoever thinks he is born is called a jivatma. Now, unlike jivatma, the Atman is unborn and admitted to be itself. Unborn and unrelated to any external object. What does it mean? It means if somebody is not born, that means the whole world is not born. There is the question of I am this person and you are that person. And another one is a third person. I am a male, you are female. I am wise, you are unwise. And I am rich, you are poor. Etc. etc. That differentiation will not be there at all. So, born means what? Born into Agnana. Birth means Agnana. That is why it is called Shat-Urmi. Asti jayate padhate Iparinamate pakshiyate That is the process of complete annihilation. Whatever is born, this is a change. Birth is a change. Growth is a change. Old age is a change. Disease is a change. Decay is a change. Death is a change. These are all changes. That's why they are called waves. Means what? A dead something is going to be reborn. And that which is born is going to die until we attain to that knowledge I am birthless. So, knowledge is the essence of the Jivas. That is to say, there is no Jiva. I am pure consciousness. There is no Jiva. There is only pure consciousness. And this pure consciousness is unborn. And since it is unborn, unrelated to any, there is no object besides it, external or even internal. This knowledge is proclaimed to be unconditioned knowledge as it is not related to any other object which really speaking doesn't exist. Ajayasu, Ajam, Asankrantam So, this Aja, birthlessness, Ajam, Asankrantam And Dharmeshu means Dharma. Here, peculiar word, we have to substitute it with the word Jivas. Every Jiva is pure Brahman. Each soul is divine. Only because since we don't know that, we are called potentially divine. And this knowledge that I am Brahman, it never gets contaminated by coming into contact. Therefore, it is highly praised as what? Asangam, unattached. Sometimes our scriptures give the example of Akasha. Akasha means what? So subtle. Nothing can contaminate it. But what do we say? You lie down on a cot and look at the sky. You see various chariots, men, women, gods, and fighting between gods and demons like in cinema. So, you can imagine anything there. This is called Gandharva Nagara. So,

we used to see that. I also did that. I used to sleep at noon time after food, and go on looking. Because of the wind, the clouds are moving. And they assume, not that they assume, I assume that they are assuming the forms of chariots because these stories in Chandamama, how gods are moving in the rathas. Oh, Indra is coming here. For what purpose? God alone knows. Especially in this hot summer climate, He is coming down to this poor India when we are all suffering. But He never comes down. He understands from there. Oh, it is very, very hot there. Better I go back. So, He drives away. Continuously it is going. Sometimes you also see at night plenty of thick black and what is called pale white clouds. And the moon is racing. The clouds are still. And it is a beautiful phenomena. So, slowly it enters behind a black cloud. And then slowly the whole thing becomes not completely dark, but assumedly dark. And then you are watching carefully. And then slowly that cloud becomes illumined, shining. And then very soon in between two clouds the full moon or half moon, whatever it is, is coming. So, instead of saying the clouds are covering the moon, the moon is racing in the clouds. Go on staring at it. It is a very beautiful, enjoyable experience. I don't know the fellows who are sleeping in the flats and cities, they can ever understand what I am talking about. But take it for granted that it is very enjoyable something. In this 96th Karika, what is Godapada driving at? This is what he wants to say. Ajati Vada. No Jeeva is ever born. But why are you teaching? Because you are thinking you are born. So, you are thinking I am also born. Since you are ignorant and I think I am ignorant in your eyes, so I have written this book to confuse you. Because what is the medicine for poison? Poison only. If a serpent bites you, you have to get some poison injection and it is an antidote. These serpents are what is called grown-up. The factories are there, very virulent, poisonous, king cobras, etc. I don't know why only king cobra. Queen cobra also can be there, isn't it? Even baby cobras, prince cobras are very powerful. If once they bite you, if you don't have medicine, within few minutes death is very certain. And there is one in Africa, it can rise to 6 and 7 feet all of a sudden and bite you in your face. That is called black mamba. Allah! Very, very virulent. And what poison it emits through its fangs can kill 100 people, sufficient to kill 100 people.

So this is the most wonderful thing we have to understand. No Jeeva is there. Just as in the dream, nothing happened. Your friends you may see, enemies you may see and then you think, oh, it is sometimes pleasant, sometimes very unpleasant. But when you wake up, you say, it is all my imagination. And when a Jnani, when a Jnani wakes up, becomes a Jnani, and then it is only for our understanding, oh, I was dreaming. And this whole world, this is so poetically expressed Vivekachudamani. And then the disciple, he becomes awakened. And then he says, what an asterium! Just one second back, there was this variegated, many-folded world. But within a second, it completely disappeared. I don't see it at all. Very beautiful, poetical, visual expression of what we call this beautiful idea. Nobody is really born. You don't go to America in your dream. But you can think you have gone and you behave as if you have gone there. And sometimes you can also dream. You reached there, but the immigration officer rejected you. And then he says, I will put you back. What a horrible blow you will get. Then you wake up. He says, I know what will happen if I go there. There is no way Brahman can become a Jeeva. Because Brahman is unborn. And it doesn't have any contact with anybody. Not that it is born and it becomes wise and it realizes and then becomes Brahman. It is always the same. Every Jeeva, but instead of using the word Jeeva, Dharmeshu, Jnanam Ishyate. So every Dharma, every Jeeva is a person of pure Jnani only. This knowledge, I am Brahman. It never becomes attached, degraded. Therefore, Brahman is considered as Asangam Tenakirtitam. An important, very beautiful expression is Brahman is knowledge. Knowledge is not different from Brahman. So when you say he is a Brahman Jnani, as if he is a man of Brahman. He is having knowledge of Brahman. I am having knowledge of a tree, knowledge of physics, knowledge of chemistry. But I am different, knowledge is different because I might forget it. If I am, my brain doesn't function, nothing comes there. But the difference between this type of knowledge and Brahma Jnanam is Brahma Jnanam and Brahman, they are absolutely one and the same. Fire and its heating power and the power to light is exactly the same. Sunlight and its power to reveal objects are not two different things. Even though we say light of the sun or sun's light, really speaking, they are not two separate things. Sun is light, light is sun, fire is heat, heat is fire, etc. This is what Gaudapada wants to tell us.

Consciousness is never born and we are thinking that we are born, that knowledge, I am a Jiva and I go through the three states and sometimes I am happy or unhappy. This is all nonsense. I am birthless, I am asanga and I have never been born. That is the essence of this 96th verse. What constitutes the highest wisdom is explained here. Knowledge which constitutes the essence of all Jivas. What is that knowledge? I am unborn, I am immutable, I am one with Brahman, Atman is admitted to be unborn and immutable. It is just like the light and the heat belonging to the sun. Knowledge being even related to every object is said to be unborn. As knowledge is thus unrelated to other objects is like Akasha, space, called unconditioned or absolute. That is called Brahma Jnana. We will talk in our next class. Just a few shlokas or karikas are there.

May Ram Krishna, Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ram Krishna.
[[Category:Mandukya Karika]]

Mandukya Karika Lecture 147 on 27-March-2024

2024-04-04T16:49:40Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
We are coming to the end of the ''Mandukya Karika'', 4th chapter. In our last class, we have completed the 19th Verse or ''Karika''. What does this ''Karika'' 90th tell us? There are four things. What are those four things? At the very beginning, we have to know them. What are they? The things to be avoided. The object to be realized. Things to be attained or accepted. And thoughts to be rendered ineffective. So, these are called the ''Heya, Apya'', etc. So, we have discussed them. Just to the summary of it, the person, the practitioner, the ''Sadhaka'', who wants to attain to the highest, he has to follow this fourfold plan, which we get in the final teaching of Holy Mother, which itself is a wonderful translation of the first ''mantra'' of the ''Eshavasya Upanishad''. So, let us discuss briefly what she says.

''Heya'' means whatever is unreal. We must develop complete dispassion through discrimination. So, what is discrimination? Separating the truth from the untruth. Give up the truth. Hold on to the truth. So, whatever is unreal or ''Mithya'', the whole entire universe consisting of body and mind, that is called ''Mithya''. And what does it mean? In the terminology of ''Mandukya'' ''Karika'', not only ''Mandukya Upanishad'', but ''Mandukya Karika,'' every ''Jeeva'', individual soul, goes through three states of experiences one after the other. That is called bondage. That is called ignorance. That is called ''Maya''. And that is called the waking, dream, and as well as deep sleep. So, what does it mean? Waking is not real. Dream is not real. Deep sleep is not real. But the one who thinks that I am the waker, I am the dreamer, and I am the sleeper, he remains. I am and gives up wakership. I am and gives up dreamship. I am and gives up sleepership. This is called ''Heya. Heya'' means totally, completely giving up. What should be given up? But it doesn't mean. This comes only naturally to persons who have realized God. But it doesn't mean we should give up everything. No, but we should keep three things until we reach the goal. What are they? We must have very as close a relationship, attachment towards first of all ''Ishwara'', then our own ''Guru'', then the scripture. ''Ishwara, Guru,'' and scripture. This is what is called ''Heya'' and ''Aheya''. And what are the ''Gneya''? What are the objects to be realized? This is the fourth state, called also ''Turiya'', and to be realized by an intelligent, unconscious transcendence of the lower three. So for the first one, ''Heya'', what did Holy Mother say? Stop finding fault with others.

So why should we stop finding fault? Because when I am seeing somebody, I am in ignorance. When I am in the waking state, I can find fault with others. When I am in the dream state, I can find fault with others. But what about the deep sleep state? There is nobody for me to find fault. Then what is the second one, ''Gneyam''? Even though here ''Gneyam'' means, I want to know who am I. ''Kastvam, Koham, Kutaayataha, Taridabhrataha''. In our ''Bhaja Govinda Stotram'', we have seen ''Kastvam, Kaha, Tvam'', Who are you? Where from have you come? Who are your parents? And where are you supposed to go? What are you supposed to achieve? Know this, my friend, my brother. Very interestingly, Shankaracharya uses the word, ''Bhataha''. And this is what Kabir Das had adopted, probably following Shankaracharya. I am not sure. ''Kahata Kabira suno bhai sadho''. In the eyes of Kabir Das, every ''sadhu'' is my brother. Because I am a ''sadhu'', and anybody, any striving person, is called a ''bhai. Bhai'' means my own brother. And in the highest sense also, everybody is me only. There is no difference. So the second thing, according to Gaudapada, ''Gneyam'' should be known. What is it? So first of all, we have to give up ''Gneyam.'' Once we give up, what should be given up? Then our sight becomes extraordinarily clear. Then we can see what is ''Gneyam''. What should be held on? What is the next thing? So whatever is eternal, that we have to hold. Whatever is unchanging, that's what we hold on. Whatever is your consciousness, eternal, unborn, ''Turiyam'', called ''Brahman'', that is what I have to hold on. So ''Brahman'' alone is the truth. That is what we have to know. Know means, not like a physics professor knows physics, a mathematics teacher knows maths. No. I am that ''Brahman''. So this is what Holy Mother says. No one, my child, is a stranger. The whole world is your own. This is called ''Gneyam''. So the things to be attained, what should be attained? Wisdom, peace, and absolute knowledge. These are the things to be attained. ''Aapyam''. Then what is that I have to reach? ''Aapyam'' means the goal to be reached. So what is it? We are not talking about a realised soul. We are talking about a practitioner. Therefore, all this ''Aapyam'' means how am I going to know who I am. For that, certain qualifications are necessary. What are they? ''Sadhana Chatustaya Sampatti.'' Such a person is called ''Adhikari''. A person is fit to approach a teacher, sit at his feet, and then get from the teacher ''Shravanam.'' And then he has to sit alone and practise ''Manana''. And then he will have to convert his whole life. So ''Shravanam, Manana, Nididhyasana.'' Most marvellous epithets. And in the ''Bhagavad Gita, Krishna Bhagwan'', especially at the end of the 2nd chapter, ''Stita Prajna Lakshanas'', and practically half of the 12th chapter, and in the middle of the 13th chapter, and the 16th chapter, and the 18th chapter.

So Krishna ''Paramatma'' had already indicated what is the goal of life? To completely surrender to God. ''Sarva Dharman Parityaja''<u>.</u> That is the goal. Then is not ''Brahman'' Realisation the goal? Yes. Because ''Sharanagati'' means removing everything. Removing, destroying all duality. And what remains is only that pure ''Brahman''. Just as a river falls into the ocean, in fact the rivers originate only from the ocean, and then naturally there is a teleological urge within every creature, within even the rivers. They want to go to their mother's place. So that is what is called the ocean. And we all have to go to the ocean. What is that ocean? ''Bhagavan'' Himself, ''Brahman'' Himself. For that, how do I go? So I have to become just as a river. If the river is in a lower place, and this ocean is at a higher place, it is never possible. That is why they measure the height of the things. That ocean will be what is called the most thing, except in perhaps Netherlands. Anyway, so these are the ''Amanitvam, Adhamitvam'', etc. So many values are there. And then one becomes fit. And this is what is called ''Aapyam''. The goal to be attained. What is the goal to be attained? To become ''Brahman''. No. According to extreme ''Vedantic'' language, we do not need to become ''Brahman'' because we are already ''Brahman''. Only that we have forgotten. We have to bring back the memory that I am none other than ''Brahman''. And for that purpose, I will have to bring back my memory. And what is standing in between me and my memory? My ''Ahamkara''. If I remove the ''Kaara'', what remains is what is me. ''Aham''. Remember Sri Ramakrishna's marvellous Pithi words. ''Aham''. The ego can never be destroyed. Tism. Ism. They can be destroyed. Egotism. Whatever is added to after ego is called Ism. Egoism. Egotism. That has to be removed. Because that is what we are attributing. Superimposing ourselves. I am the limited. I am the body. I am the mind. That is called limitation. All these qualities will help us to get rid of that Ism or Tism. That is why the Prahlada story in the ''Bhagavatam'', when his father said, Is God within this pillar? That pillar is Egotism. That Tism is the pillar. And when Hiranyakashipu destroyed that pillar, that means Ism. What remains? ''Aham''. And ''Aham'' is exactly the same in ''Brahman'', in anybody. We cannot distinguish it. That ''Aham'' is pure consciousness. ''Ajo Nityam Shashvatoyam Puranon Ahanyate Anyamane Sherere''. So we have to develop these qualities. And by some people, these qualities are called destroyers.

What do they destroy? Just like alum destroys all the dirt and dust, etc. in water. And then it also gets destroyed. Similarly, all these qualities destroy that which is separating me from God. And it itself will disappear. Because part of this destroying quality belongs to ''Maya'' only. So this is what Sri Ramakrishna means. ''Vidya Maya'' is the bondage. ''Vidya Maya'' is like alum. It is ''Maya'' only. But ''Vidya Maya'' destroys ''Avidya Maya.'' Then what happens to ''Vidya Maya''? So ''Vidya'' and ''Avidya'' are destroyed. Then ''Maya'' will not stay. Because ''Maya'' can only manifest either as ''Vidya'' or ''Vidya''. So that is practice. Certain spiritual qualities. These are called ''Aupanishadic dharmas. Te mai santu. Te mai santu''. Then we come to the fourth one. ''Pakyam''. While the thought to be rendered ineffective. There are certain thoughts. And all the thoughts to be avoided can be summarized into one thought. I am not ''Brahman''. I am ''Anatman.'' In other words, I am ''Jeevatma''. That is, I am ''Anatma''. I am not ''Brahman''. So that thought has to be made ineffective. ''Pakyam'' means that which is to be cooked. So you cook something and it becomes very helpful for us. ''Pakyam''. So these are animal instincts. Terrible animal instincts. You open the newspaper. You see only in the form of certain persons, certain events. And every event is caused by certain persons. And those persons are only what is called manifestations of pure, fiendish animal instincts. Attachments, hatred, passion. And this is my religion. Fanaticism, etc. ''Pakyam'' means we must completely burn them down. So just as Sri Ramakrishna used to say and ''Upanishad'' also says, So when a seed is fried, then it becomes very tasty. We can eat it. But it will not sprout. So after cooking... So there are some wise people. There is an English saying that half of the egg I want to have omelette. And the other half I want to make a chicken out of it. That is unfortunately not going to be possible. So you may become chicken after eating. That is a different issue. So ''Pakyam'' means really you completely burn it out. And Sri Ramakrishna says when we are making, that is called you take some grains. And then you... Especially some type of eatables. And then when you fry them, some of them become what we call in western countries. When you go to theatres, etc. You get this puffed up white things. And then you buy one big bucket. And then go on eating them. But they will never be useful for sowing and then reaping. So that is called ''Pachanam Pakyam''. We have to burn them. This is called ''Bharjita Bheejam. Bharjita'' means the life is completely taken out. And these are what is called ''Pakyam''. So ''Heyyam'', ''Gneyam, Aapyam, Pakyam.'' These are the four things. And this is what we discussed actually in our last class. Very important. This is called ''Sadhana''.

Then from now onwards, Gaudapada, coming to the conclusion of his fourth chapter, which contains exactly 100 ''Karikas'', 100 verses, from 91 onwards, he is trying to express what is our nature, what Swami Vivekananda did at the very beginning of the Parliament of Religions. Swamiji opened. I hope you also remember these words, five words, "Sisters and Brothers of America." This was his opening sentence. What does Swami Vivekananda mean? When I say my sisters and my brothers, I am separate. My sisters are separate. My brothers are separate. But when a sage like Swami Vivekananda says that you are all my sisters and brothers, what does he mean? So what is the idea of Swami Vivekananda about himself? "I am ''Brahman''." If I am ''Brahman'', my sisters and brothers, you cannot be different. You are also ''Brahman''. That is to say in human language. Actually, a person who realizes "I am ''Brahman''," he doesn't see anything other than that, because he is specially brought to preach that ''Vedanta, Mahavakya, "Tattvamasi''." Swamiji was trying to explain this "''Tattvamasi''" in various words and this is the beginning. What happened? Swami Vivekananda was in an exalted state almost thinking that "I am ''Brahman''" and through that idea, when he addressed, when these words came out of his mouth, there was a spontaneous outburst which will not die down even after five minutes. A senior Swami analysed this issue and said, Nowadays, when you hear somebody singing, somebody giving a speech, give a big hand and then afterwards, people look at each other and start clapping. But when Swamiji was there, so many speakers spoke before him and then the president was thanking them. So to be polite, externally people are very polite in these countries, most of the people. So when they saw some speaker, maybe he had spoken nicely and immediately, there will be some clapping. There is not even half life there. But when Swamiji just addressed them, he did not speak anything else, but he lifted up their minds and Swamiji, I will come to that. So there was a spontaneous clapping and everybody rose to their feet and then clapping and it was unstoppable even after five minutes. So the president had to request and then only Swamiji, not even one full page is there and he just addressed them and in that address, he had thanked America but important thing is he had already sowed the spirit of what he wanted to convey because conveying doesn't need like us, giving big talks and lectures etc. Just one word will ''Uttishthata, Jyagratha, Prapyavara, Nibodhata, Shunvantu Vishwe, Amrutasya Putraha''. So that is what he is telling.

So you know who you are but now you will have to realize it by yourself. For that purpose, arise, awake and find out some worthy teacher, sit at his feet and thereby you develop a lot of spiritual qualities and then only you will progress further. And the same process Holy Mother used to say whoever comes to me, they are all my children. I am the mother of the entire universe. What does she mean? Many people they try to pretend that they are holy mothers. They themselves are not enlightened people but they want to feel I am your mother. So this is not something artificially to be induced. One must spontaneously feel here is a person and she is more than my mother and Holy mother. Because that mother everybody used to be like snakes poisonous snakes with downgraded hoods. As soon as they come to her automatically all the poison, everything of course it will be there inside but it won't come out. So Holy mother used to say and it was she who gave the do not find fault. She never found fault with anybody and then she used to, nobody is a stranger I am the mother of the good, I am the mother of the evil profound ''Upanishadic'' words, I am ''Brahman'' you are all coming from me and you are of my nature only you are still children you will have to grow up grow up means evolve, evolve means obtain you to nourish all these ''Upanishadic'' spiritual qualities and then you will know what is the relationship between you and me. Sri Ramakrishna, same thing he used to tell that only my true devotees must know one thing who they are, who I am and what is the relationship. What was Sri Ramakrishna talking about? ''Tat tvam asi,'' Thou Art That. But Sri Ramakrishna is not telling thou art that. He is telling you are me, I am you, there is no difference between you and me. And this is what Gaudapada is struggling to express through all these ''shlokas.'' And once this introduction gives us into the nature we are all ''Amrutaputra'' and that idea is going to be expanded through these verses this 91st Karika

प्रकृत्याऽऽकाशवज्ज्ञेयाः सर्वे धर्मा अनादयः ।

विद्यते न हि नानात्वं तेषां क्वचन किंचनः ॥ ९१ ॥

prakṛtyā<nowiki>''</nowiki>kāśavajjñeyāḥ sarve dharmā anādayaḥ |

vidyate na hi nānātvaṃ teṣāṃ kvacana kiṃcanaḥ || 91 ||

91. ''All'' Dharmās (''entities'') ''are, by their very nature'', ''beginningless and unattached like the'' Ākāśa. ''There is not the slightest variety in them, in any way, at any time.''

Plain English translation is all the ''Jeevas'' as I mentioned many times as I mentioned Gaudapada borrows the word ''Dharma. Dharma'' in Buddhistic lore is called entities or ''Jeevas.'' All the Jeevas are by their very nature beginningless and unattached like the ''Akasha'' there is not the slightest variety in them difference in them in any way at any time. Now we will analyse this one. So beautifully ''prakrutya'' means by their very nature. And as I mentioned earlier God incarnates only for ''Dharma sthapana.'' And what is ''Dharma?'' It is to know ''prakrutya'' we are all ''sarvedharmaha anadayaha akashava''t

So we are ''Brahman'', that is the essence of it. ''Prakrutya'', it is our nature. And what is the nature? It never goes away from us even for a millisecond, at any given time, in any way. That is called ''prakruti'', or our true nature. How ''akashavat''? It is like the infinite space. First of all, space is infinite. Secondly, there is no beginning, middle, or end. Thirdly, nobody can say from where this space has come. Fourthly, there is nothing. If something is infinite, there cannot be something which is different from itself. That means you are ''Brahman'' by nature. ''Sarvedharmaha'', all the ''Jeevas'', instead of ''Jeeva'', Gaudapada uses the word ''dharmaha''. What is it telling? ''Anadayaha'', that which has a beginning, that means subjected to time, space, and causation, is called ''adi'', manifestation, beginning. ''Anadayaha'', beginningless, that means beyond time, space, and causation. ''Sarve'', not one, everybody. ''Gneyaha'', so one has to understand, ''Gneyaha'' means what? Endowed with knowledge, actually. And one should know that I am ''amrutaputra'', everything is ''amrutaputra''. Not only everybody, everything is. In the ''Taittiriya Upanishad'', we get this one: ''akasha'' is manifesting as ''atman, atman'' is manifesting as ''akasha, akasha'' is manifesting as ''vayu'' or air, and air is manifesting as fire, fire is manifesting as water, and water is manifesting as earth. And everything that we experience in this world is nothing but a combination, a mixture of all these five elements. That is why the whole world itself, consisting of the living as well as the non-living, consisting of body as well as mind, as well as awareness, consciousness, it is called ''prapancha. Pancha'' means made up of the five elements, ''prakrishna roopena''. If there is nothing outside the five elements, one should know every ''Jeeva'' has only ''Brahman, Paramatma''. And then he is telling, ''nanatvam nahi vidyate''. So multiplicity, that there are many ''Jeevas'' and there are many things, there are living and non-living, and there are animals, insects, plants, birds, animals, human beings, and Hindus, Christians. No, there is absolutely, in their true nature, there is no multiplicity at all. That means ''ekam eva advitiyam'', one without a second. ''Nahi vidyate'', it never existed, it will never exist. ''Tesham kachana,'' of these ''Jeevas,'' what we call ''Jeevas'', why are we using the word ''Jeevas''? Because we are still ignorant, we are thinking I am different, you are different, everything is different from everything. ''Tesham kachana'', at any place, and ''kinchana'', even in the slightest bit, everything is only that one ''Brahman''. How do we understand it? In even more simple reason, so if we have to experience anything, it must exist. And whatever exists, there is, everything is a manifestation of existence, what is called ''sat'', what is called ''chit''. So everything is part of the existence only, so a particular form or what we call the ''shabda, sparsha, rupa, rasa, gandha'', sound, touch, form, taste, and smell. So all these things are special characteristics of the ''pancha bhutas'', for that five sense organs are there, so we perceive at different times different differences. But reality speaking, ''tesham kachana kinchana, naanatvam nai vidyate'', there is no difference at all, absolutely.

There is a beautiful saying of Swami Brahmanandaji. Once somebody came to ask him a question, and just before that, he was in a very high state of realization. Then he said, "To whom shall I teach? I see only Rama everywhere." The same thing happened to Sri Ramakrishna also. Once he saw a small grasshopper, and its anus had a stick. Some urchin had forced this small piece of wood into its anus, and how much it must be suffering. Then first he said Sri Ramakrishna said, "I was very much pained." And later on, I started laughing, "Oh Rama, you are the urchin, you are the grasshopper, and you are that small stick, and you gave the idea to that boy to stick into your own anus and then suffer." And several such experiences are there. So all ''Jeevas'' are by their very nature illumined from the very beginning, and they are never immutable in their nature. He, having known this, what happens? He becomes completely at rest. This is what he wants to say in the next verse, the 92nd verse.

आदिबुद्धाः प्रकृत्यैव सर्वे धर्माः सुनिश्चिताः ।

यस्यैवं भवति क्षान्तिः सोऽमृतत्वाय कल्पते ॥ ९२ ॥

ādibuddhāḥ prakṛtyaiva sarve dharmāḥ suniścitāḥ |

yasyaivaṃ bhavati kṣāntiḥ so'mṛtatvāya kalpate || 92 ||

92. ''All'' Jīvas ''are, by their very nature illumined from the very beginning and they are ever immutable in their nature''. ''He'' ''who, having known this rests without (sees the needlessness of) seeking further knowledge'', ''is alone capable of realising the Highest Truth''.

The same idea that is expounded in the 91st ''Karika'', he is putting in different words because, as I mentioned many times, repetition is one of the greatest benefits because it is like creating a habit. The more we do, a time will come, it becomes automatic. That is why it is called a habit. So what is he telling? ''Adi Buddha''. So first, let all ''Jeevas'' are by their very nature illumined from the very beginning, and they are never immutable in their nature. He who knows this truth, he rests in peace. That means he doesn't see any need of seeking further knowledge. Such a person alone is capable of realizing the highest truth. Very simple idea. Sarve ''Dharmaha'', again he has used ''Sarve Dharmaha'' means ''Sarve Jeevaha. Prakrutyaiva'' by their very nature. ''Adi Buddha'' means ever enlightened, not that they were ignorant. They did ''sadhana'', they became enlightened, and thereafter they will remain. I have repeated many times, but I will just remind you. Whatever is obtained, what was not there before, but through some action it is changed somehow, that change never remains in the same way. Because whatever is changeable will always remain changeable only. So, taking this cue, Shankaracharya gives, supposing I do ''sadhana'' and I was a bound soul by nature, and then through spiritual practice, I become enlightened. So the enlightenment starts on 1st April 2024, you know 1st April. So it starts. Then there is a start. Whatever has a starting will also have an end. Therefore, the ''Moksha'' will come, and then next year, perhaps next year 1st April 2025, he becomes, "Suddenly, I was such a fool. I thought I realized." Then he understands and he falls into another foolish trap. "So I got married, and then it was a terrible mistake. I was foolish. Next marriage will be the most marvellous marriage." You go on falling into this trap year after year, life after life, and then one day you wake up. But you have committed a mistake because there is something seriously wrong with it.

So, "by very nature" means eternally awakened persons. What is the awakening? "I am ''Brahman''." Even to say "I was ''Brahman'', I am ''Brahman'', I will ever remain ''Brahman''" — this is only what is called foolish human language, to be used for our sake. ''Adibuddha'', there is no ''Adibuddha'', there is no ''Antyabuddha'', everything is ''Brahman'' only. ''Sarve Dharmaha'', so the same idea which he already told in the 91st. ''Sunishchitaha'', he who understands this one, he becomes absolutely peaceful, like an ocean without the slightest ripple. ''Nishchitaha'' means that is the truth; once this knowledge comes, it will never depart. ''Yashaya evam bhavati,'' he who obtains this knowledge, what knowledge? That "I am ''Brahman'' and I was never anything other than ''Brahman''." What happens? ''Kshanthi bhavati,'' what is ''Kshanthi''? Eternal peace that surpasses all understanding. That ''Kshanthi bhavati yademi sarvabhutesho kshanthi roopena samsthita''. And such a person, whose mind becomes so peaceful, that means he has understood, he had obtained that knowledge that "I should never desire any object in this world," and the root cause of all desires will be body and mind. So I don't want body and mind, that means I don't want to be reborn. Let this be the last birth. And such a person, he becomes an ''Adhikari'', and only an ''Adhikari'' will have this type of understanding. And then, as soon as he becomes ''amrutattvaya kalpate''. I remember, because I always revise my ''Upanishadic'' studies, ''Kata Upanishad''. I remember clearly that Nachiketa went to Yamadharma Raja, and then the truth of it is, it is a marvellous ''Upanishad''. Yamadharma Raja, means king of death, conqueror of death, because if Yamadharma Raja is also subjected to death, that means he is just like any one of us. Maybe he is living a long time. So Nachiketa goes there and then asks. When three types of people go to God, they ask for three separate types of boons because the person of the lowest intelligence, he says his vision only sees what is in front of him on this earth. So he says, "God, make me happy in this world." So the first boon Nachiketa asked, indicating the first stage of evolution, that "I want to be rich, I want to be healthy, I want to be long-living. Let there be no unhappiness in my life." Not only in my life, in my family's life because I can never be happy if my family is unhappy — father, mother, family members, children, friends, etc. I can never be happy because I am inextricably linked with everybody else. So let everything will be absolutely blissful, happy in this world. This would be the first boon. That is what when people go to Tirupati, they will say, "Let my daughter get married, let my son get visa to visit the USA," etc. Or nowadays, I think, "Let my son go to Canada," probably that desire has become much less, I don't know. So this would be the first evolution, and it is very natural. But after some time, after enjoying, his mind understands this is all very ephemeral. But if I go to heaven, that would be wonderful. Heaven starts with ''Indraloka'' and ends up with ''Brahmaloka''. And in between, there are G''andharvaloka, Ekshaloka, Karmadevaloka, Prajapati Loka, Brihaspati Loka'', so many ''Lokas'' are there. Seven ''Lokas'' are there. So he will want to go higher and higher and higher. The highest is ''Brahmaloka''. And then he understands, these are also ''Srinepunye'', ''Martyalokam Vishant''i. ''Evam'' ''Trayee Dharmam Anuprapannaha. Gathagatham, Bhagavad Gita'' tells us, as soon as the payment comes to an end, the hotel people will kick you out. ''Brahmaloka'' is the 7-star hotel, that's all. So ''Brahmaloka'' is the highest experienceable happiness in this realistic world. So this is the state of the mind of the little bit higher evolved person.

Nachiketa, in the ''Katha Upanishad'', asks for the second boon. Anybody who worships God in this way will attain ''Svargaloka'', where there is no old age, there is no youth, eternal youth, and there is not even a trace of unhappiness, and much less death. So grant me that knowledge. This is for the much more evolved human being. But then the third boon he asks, "But I want to be eternally free, eternally happy, ''Satchitananda.''" And then Yamadharma Raja puts lots and lots of tests. "I will give you long life, I will give you, I will make you the emperor of a huge kingdom. In fact, you can be the emperor of all the three worlds, and whatever desires, at whatever time they may aspiring, instantaneously I am giving you the boon, they will be fulfilled." And then Nachiketa, like ''Kakavishta'', if a crow throws filth upon anybody, he will not think five minutes or even one second, "Oh, is it desirable? Can I keep it for some time?" Instinctively, that person wants to throw it out. If somebody spits upon us, how do we feel? In the same way, a person who can completely reject the first boon, second boon, "I want only eternal happiness by knowing who I am. Give me that knowledge." And all these things, we know that even if I live for a long time, again I have to die. I don't want to die an ignorant person. And then Yamadharma Raja was pleased. And this is what he is telling, ''Shanti''. He means, so when a person attains to that state of realization, he becomes ''Shanti''. Then, when Nachiketa rejected all those things, what happens to this Yamadharma Raja? He issues a statement. So he says, "My son, you have already attained ''Brahma''. The teaching is not even started." But what was Yama telling? If anybody is there with these qualifications, there is no slightest doubt such a person will attain almost immediately. Any proof? Yes, Totapuri was like an ordinary person. He had to struggle 40 years, and then he came to Sri Ramakrishna and initiated him into ''Sannyasa'' and instructed him after giving, after making him listen to ''Mahavakya'', that is, "''Aham Brahmasmi.''" And immediately he said, "You meditate on this." And Totapuri, his experience is, "I have practiced it for 40 hard years, and he was expecting even if my disciple is better qualified, he might take only 39 and 11 months, a little bit less." But he was shocked. As soon as Sri Ramakrishna was asked, immediately, of course, that story was there. "I can take every thought away excepting my Divine Mother blissful thought." That is what Gaudapada calls the fourth obstruction. That is called ''Rasa Swadhana''. And Totapuri helped Sri Ramakrishna overcome that, and then he went beyond the ''Saguna Dhyana, Sakara Dhyana'', entered into that highest reality, which is called ''Nirvikalpa Samadhi'', and he never came out until Totapuri forcefully brought him by shouting "''Hari Om, Hari Om,''" like that. And he did not say ''"Hari Om'', Ramakrishna." It is a very dangerous word, "''Hari Om'', Ramakrishna," in the Ramakrishna tradition. Anybody today, I received a message, our most revered president passed away yesterday at 8:14 in the night. So the Swami sent me a WhatsApp application. "Our most revered vice president, president Maharaj, ''Hari Om'', Ramakrishna," he passed away. So we were all expecting it. Anyway, the point is, fortunately, he did not tell "''Hari Om,'' Ramakrishna," he only said "''Hari Om''," and Sri Ramakrishna's mind slowly was brought down, and Totapuri could not understand that phenomena. How can this man attain it? Yes, they can attain it. And this is called ''Kshanti.'' Such a person, a qualified person, as soon as the ''Mahamantra'' is given, then immediately he shouts and enters into that state. There is not a moment's delay. ''Shravana'', and immediately realization follows. This is what Sureshwaracharya beautifully illustrates in his books, both ''Naishkarmya Siddhi'' and other books.

Also, we will proceed to the 93rd ''mantra:''

आदिशान्ता ह्यनुत्पन्नाः प्रकृत्यैव सुनिर्वृताः ।

सर्वे धर्माः समाभिन्ना अजं साम्यं विशारदम् ॥ ९३ ॥

ādiśāntā hyanutpannāḥ prakṛtyaiva sunirvṛtāḥ |

sarve dharmāḥ samābhinnā ajaṃ sāmyaṃ viśāradam || 93 ||

93. ''All'' Dharmās ''or'' Jīvas ''are from the very beginning and by their very nature, all peace, unborn and completely free. They are characterised by sameness and are nonseparate from one another''. ''Therefore the'' Jīvas ''are'' Ātman ''unborn'', ''always established in'' “''sameness''” ''and'' “''purity''” ''itself.''

Exactly the same idea as we get from the very beginning: all ''dharmas'' or all ''Jeevas'' are, from the very beginning and by their very nature, all peace unborn and completely free - '''Amrutasya Putraha''.' They are characterized; ''Brahman'' is characterized; they know we are ''Brahman'', not ''Brahmans''. They know they are ''Brahman''; whoever realizes 'I am ''Brahman'',' there is no multiplicity. They are these great souls characterized by sameness; there is no difference between me and anybody else, and are non-separate from one another. This is called '''Ekam Eva Advityam.''<nowiki/>' Therefore, all the ''Jeevas'' are ''Atman'' unborn; ''Atman'' always established in sameness and purity itself. So again, '''Prakrutyaiva''<nowiki/>' by nature, '<nowiki/>''Sarve Dharmaha'',' again, 3rd time he is using all ''Jeevas. 'Adishantaha'',' their very nature is what is called peacefulness. '''Anutpannaha'',' they were never born, '''Ajati Vada'',' and soon ''<nowiki/>'Nirvrutaha'',' that is, they are completely free, unborn, and completely '''Nirvrutaha''<nowiki/>' means they do not come here and then they practice ''Sadhana'' and they realize we are ''Brahman,'' and from the very beginning, they know they are ''Brahman.'' Who ''Sarve Dharmaha''? And then what is their further nature? '''Samaha'',' there are no ''Brahmans'', only ''Brahman. 'Abhinna'',' there is no separateness, there is no multiplicity. '''Ajam'',' I am unborn. ''<nowiki/>'Samyam'',' Oneness. '''Visharadam'',' this is the highest knowledge, and that is what he wants to tell in this 93rd ''Karika''. There is no need for expounding because this is what he says, and then 94th,

वैशारद्यं तु वै नास्ति भेदे विचरतां सदा ।

भेदनिम्नाः पृथग्वादास्तस्मात्ते कृपणाः स्मृताः ॥ ९४ ॥

vaiśāradyaṃ tu vai nāsti bhede vicaratāṃ sadā |

bhedanimnāḥ pṛthagvādāstasmātte kṛpaṇāḥ smṛtāḥ || 94 ||

94. ''Those who always rely on (attach themselves to) separateness can never realise the innate purity of the Self Therefore those who are drowned in the idea of separateness and who assert the separateness of'' (''entities) are called narrow-minded''.

So 91, 92, 93, the nature of what we call now every ''Jeeva'', that is, every ''Jeeva'' is not a ''Jeeva'' but ''Brahman'' unborn, one without a second, absolutely '''Sat Chit Anandaha'',' but those who have not attained to that state, who think my real nature is not ''Brahman'', so Gaudapada calls them '''Kripana'',' miserable people, and this word '''Kripana''<nowiki/>' also comes in the ''Brihadaranyika Upanishad'' also. ''<nowiki/>'Vaisharadhyam tu vai nasthi'',' those who always rely or attach themselves to separateness, that means see differentiation, that means multiplicity, can never realize the innate purity. What is ''Vaisharadhyam''? Innate purity. What is purity? I am never impure. What is impurity? Multiplicity of the Self. Therefore, those who are drowned in the idea of separateness and who continuously assert the separateness of everything between ''Jeeva'' and ''Jeeva'' and object between object and ''Jeeva'' and God are called narrow-minded; that is called ''Kripana'', miserable people. This is a beautiful idea and really not much is there; we have discussed this is only a summary of all the other three chapters of this Gaudapada's chapters. So we will talk about it in our next class.
[[Category:Mandukya Karika]]

Mandukya Karika Lecture 147 on 27-March-2024

2024-04-03T17:55:20Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
We are coming to the end of the ''Mandukya Karika'', 4th chapter. In our last class, we have completed the 19th Verse or ''Karika''. What does this ''Karika'' 90th tell us? There are four things. What are those four things? At the very beginning, we have to know them. What are they? The things to be avoided. The object to be realized. Things to be attained or accepted. And thoughts to be rendered ineffective. So, these are called the ''Heya, Apya'', etc. So, we have discussed them. Just to the summary of it, the person, the practitioner, the ''Sadhaka'', who wants to attain to the highest, he has to follow this fourfold plan, which we get in the final teaching of Holy Mother, which itself is a wonderful translation of the first ''mantra''. So, let us discuss briefly what she says.

''Heya'' means whatever is unreal. We must develop complete dispassion through discrimination. So, what is discrimination? Separating the truth from the untruth. Give up the truth. Hold on to the truth. So, whatever is unreal or ''Mithya'', the whole entire universe consisting of body and mind, that is called ''Mithya''. And what does it mean? In the terminology of ''Mandukya'' ''Karika'', not only ''Mandukya Upanishad'', but ''Mandukya Karika,'' every ''jeeva'', individual soul, goes through three states of experiences one after the other. That is called bondage. That is called ignorance. That is called ''Maya''. And that is called the waking, dream, and as well as deep sleep. So, what does it mean? Waking is not real. Dream is not real. Deep sleep is not real. But the one who thinks that I am the waker, I am the dreamer, and I am the sleeper, he remains. I am and gives up wakership. I am and gives up dreamship. I am and gives up sleepership. This is called ''Heya. Heya'' means totally, completely giving up. What should be given up? But it doesn't mean. This comes only naturally to persons who have realized God. But it doesn't mean we should give up everything. No, but we should keep three things until we reach the goal. What are they? We must have very as close a relationship, attachment towards first of all ''Ishwara'', then our own ''Guru'', then the scripture. ''Ishwara, Guru,'' and scripture. This is what is called ''Heya'' and ''Aheya''. And what are the ''Gneya''? What are the objects to be realized? This is the fourth state, called also ''Turiya'', and to be realized by an intelligent, unconscious transcendence of the lower three. So for the first one, ''Heya'', what did Holy Mother say? Stop finding fault with others.

So why should we stop finding fault? Because when I am seeing somebody, I am in ignorance. When I am in the waking state, I can find fault with others. When I am in the dream state, I can find fault with others. But what about the deep sleep state? There is nobody for me to find fault. Then what is the second one, ''Gneyam''? Even though here ''Gneyam'' means, I want to know who am I. ''Kastvam, Koham, Kutaayataha, Taridabhrataha''. In our ''Bhaja Govinda Stotram'', we have seen ''Kastvam, Kaha, Tvam'', Who are you? Where from have you come? Who are your parents? And where are you supposed to go? What are you supposed to achieve? Know this, my friend, my brother. Very interestingly, Shankaracharya uses the word, ''Bhataha''. And this is what Kabir Das had adopted, probably following Shankaracharya. I am not sure. ''Kahata Kabira suno bhai sadho''. In the eyes of Kabir Das, every ''sadhu'' is my brother. Because I am a ''sadhu'', and anybody, any striving person, is called a ''bhai. Bhai'' means my own brother. And in the highest sense also, everybody is me only. There is no difference. So the second thing, according to Gaudapada, ''Gneyam'' should be known. What is it? So first of all, we have to give up ''Gneyam.'' Once we give up, what should be given up? Then our sight becomes extraordinarily clear. Then we can see what is ''Gneyam''. What should be held on? What is the next thing? So whatever is eternal, that we have to hold. Whatever is unchanging, that's what we hold on. Whatever is your consciousness, eternal, unborn, ''Turiyam'', called ''Brahman'', that is what I have to hold on. So ''Brahman'' alone is the truth. That is what we have to know. Know means, not like a physics professor knows physics, a mathematics teacher knows maths. No. I am that ''Brahman''. So this is what Holy Mother says. No one. My child is a stranger. The whole world is your own. This is called ''Gneyam''. So the things to be attained, what should be attained? Wisdom, peace, and absolute knowledge. These are the things to be attained. ''Aapyam''. Then what is that I have to reach? ''Aapyam'' means the goal to be reached. So what is it? We are not talking about a realised soul. We are talking about a practitioner. Therefore, all this ''Aapyam'' means how am I going to know who I am. For that, certain qualifications are necessary. What are they? ''Sadhana Chatustaya Sampatti.'' Such a person is called ''Adhikari''. A person is fit to approach a teacher, sit at his feet, and then get from the teacher ''Shravanam.'' And then he has to sit alone and practise ''Manana''. And then he will have to convert his whole life. So ''Shravanam, Manana, Nididhyasana.'' Most marvellous epithets. And in the ''Bhagavad Gita, Krishna Bhagwan'', especially at the end of the 2nd chapter, ''Stita Prajna Lakshanas'', and practically half of the 12th chapter, and in the middle of the 13th chapter, and the 16th chapter, and the 18th chapter.

So Krishna ''Paramatma'' had already indicated what is the goal of life? To completely surrender to God. ''Sarva Dharma Parityaja''<u>.</u> That is the goal. Then is not ''Brahman'' Realisation the goal? Yes. Because ''Sharanagati'' means removing everything. Removing, destroying all duality. And what remains is only that pure ''Brahman''. Just as a river falls into the ocean, in fact the rivers originate only from the ocean, and then naturally there is a teleological urge within every creature, within even the rivers. They want to go to their mother's place. So that is what is called the ocean. And we all have to go to the ocean. What is that ocean? ''Bhagavan'' Himself, ''Brahman'' Himself. For that, how do I go? So I have to become just as a river. If the river is in a lower place, and this ocean is at a higher place, it is never possible. That is why they measure the height of the things. That ocean will be what is called the most thing, except in perhaps Netherlands. Anyway, so these are the ''Amanitvam, Adhamitvam'', etc. So many values are there. And then one becomes fit. And this is what is called ''Aapyam''. The goal to be attained. What is the goal to be attained? To become ''Brahman''. No. According to extreme Vedantic language, we do not need to become Brahman because we are already Brahman. Only that we have forgotten. We have to bring back the memory that I am none other than Brahman. And for that purpose, I will have to bring back my memory. And what is standing in between me and my memory? My ''Ahamkara''. If I remove the ''Kaara'', what remains is what is me. ''Aham''. Remember Sri Ramakrishna's marvellous Pithi words. ''Aham''. The ego can never be destroyed. Tism. Ism. They can be destroyed. Egotism. Whatever is added to after ego is called Ism. Egoism. Egotism. That has to be removed. Because that is what we are attributing. Superimposing ourselves. I am the limited. I am the bodily. I am the mind. That is called limitation. All these qualities will help us to get rid of that Ism or Tism. That is why the Prahlada story in the ''Bhagavatam'', when his father said, Is God within this pillar? That pillar is Egotism. That Tism is the pillar. And when Hiranyakashipu destroyed that pillar, that means Ism. What remains? ''Aham''. And ''Aham'' is exactly the same in ''Brahman'', in anybody. We cannot distinguish it. That ''Aham'' is pure consciousness. ''Ajo Nityam Shashvatoyam Puranon Ahanyate Anyamane Sherere''. So we have to develop these qualities. And by some people, these qualities are called destroyers.

What do they destroy? Just like alum destroys all the dirt and dust, etc. in water. And then it also gets destroyed. Similarly, all these qualities destroy that which is separating me from God. And it itself will disappear. Because part of this destroying quality belongs to ''Maya'' only. So this is what Sri Ramakrishna means. ''Vidya Maya'' is the bondage. ''Vidya Maya'' is like alum. It is ''Maya'' only. But ''Vidya Maya'' destroys ''Vidya Maya.'' Then what happens to ''Vidya Maya''? So ''Vidya'' and ''Vidya'' are destroyed. Then ''Maya'' will not stay. Because ''Maya'' can only manifest either as ''Vidya'' or ''Vidya''. So that is practice. Certain spiritual qualities. These are called ''Aupanishadic dharmas. Te mai santu. Te mai santu''. Then we come to the fourth one. ''Pakyam''. While the thought to be rendered ineffective. There are certain thoughts. And all the thoughts to be avoided can be summarized into one thought. I am not ''Brahman''. I am ''Anatman.'' In other words, I am ''jeevatma''. That is, I am ''Anatma''. I am not ''Brahman''. So that thought has to be made ineffective. ''Pakyam'' means that which is to be cooked. So you cook something and it becomes very helpful for us. ''Pakyam''. So these are animal instincts. Terrible animal instincts. You open the newspaper. You see only in the form of certain persons, certain events. And every event is caused by certain persons. And those persons are only what is called manifestations of pure, fiendish animal instincts. Attachments, hatred, passion. And this is my religion. Fanaticism, etc. ''Pakyam'' means we must completely burn them down. So just as Sri Ramakrishna used to say and ''Upanishad'' also says, So when a seed is fried, then it becomes very tasty. We can eat it. But it will not sprout. So after cooking... So there are some wise people. There is an English saying that half of the egg I want to have omelette. And the other half I want to make a chicken out of it. That is unfortunately not going to be possible. So you may become chicken after eating. That is a different issue. So ''Pakyam'' means really you completely burn it out. And Sri Ramakrishna says when we are making, that is called you take some grains. And then you... Especially some type of eatables. And then when you fry them, some of them become what we call in western countries. When you go to theatres, etc. You get this puffed up white things. And then you buy one big bucket. And then go on eating them. But they will never be useful for sowing and then reaping. So that is called ''Pachanam Pakyam''. We have to burn them. This is called ''Bharjita Bheejam. Bharjita'' means the life is completely taken out. And these are what is called ''Pakyam''. So ''Heyyam'', ''Gneyam, Aapyam, Pakyam.'' These are the four things. And this is what we discussed actually in our last class. Very important. This is called ''Sadhana''.

Then from now onwards, Gaudapada, coming to the conclusion of his fourth chapter, which contains exactly 100 ''Karikas'', 100 verses, from 91 onwards, he is trying to express what is our nature, what Swami Vivekananda did at the very beginning of the Parliament of Religions. Swamiji opened. I hope you also remember these words, five words, "Sisters and Brothers of America." This was his opening sentence. What does Swami Vivekananda mean? When I say my sisters and my brothers, I am separate. My sisters are separate. My brothers are separate. But when a sage like Swami Vivekananda says that you are all my sisters and brothers, what does he mean? So what is the idea of Swami Vivekananda about himself? "I am ''Brahman''." If I am ''Brahman'', my sisters and brothers, you cannot be different. You are also ''Brahman''. That is to say in human language. Actually, a person who realizes "I am ''Brahman''," he doesn't see anything other than that, because he is specially brought to preach that ''Vedanta, Mahavakya, "Tattvamasi''." Swamiji was trying to explain this "''Tattvamasi''" in various words and this is the beginning. What happened? Swami Vivekananda was in an exalted state almost thinking that "I am ''Brahman''" and through that idea, when he addressed, when these words came out of his mouth, there was a spontaneous outburst which will not die down even after five minutes. A senior Swami analysed this issue and said, Nowadays, when you hear somebody singing, somebody giving a speech, give a big hand and then afterwards, people look at each other and start clapping. But when Swamiji was there, so many speakers spoke before him and then the president was thanking them. So to be polite, externally people are very polite in these countries, most of the people. So when they saw some speaker, maybe he had spoken nicely and immediately, there will be some clapping. There is not even half life there. But when Swamiji just addressed them, he did not speak anything else, but he lifted up their minds and Swamiji, I will come to that. So there was a spontaneous clapping and everybody rose to their feet and then clapping and it was unstoppable even after five minutes. So the president had to request and then only Swamiji, not even one full page is there and he just addressed them and in that address, he had thanked America but important thing is he had already showed the spirit of what he wanted to convey because conveying doesn't need like us, giving big talks and lectures etc. Just one word will ''Uttishthata, Jyagratha, Prapyavara, Nibodhata, Shunvantu Vishwe, Amrutasya Putraha''. So that is what he is telling.

So you know who you are but now you will have to realize it by yourself. For that purpose, arise awake and find out some worthy teacher, sit at his feet and thereby you develop a lot of spiritual qualities and then only you will progress further and the same process. So Holy Mother used to say whoever comes to me, they are all my children. I am the mother of the entire universe. What does she mean? Many people they try to pretend that they are holy mothers. They themselves are not enlightened people but they want to feel I am your mother. So this is not something artificially to be induced. One must spontaneously feel here is a person and she is more than my mother and holy mother. Because that mother everybody used to be like snakes poisonous snakes with downgraded hoods. As soon as they come to her automatically all the poison, everything of course it will be there inside but it won't come out. So holy mother used to say and it was she who gave the do not find fault. She never found fault with anybody and then she used to, nobody is a stranger I am the mother of the good I am the mother of the evil profound ''Upanishadic'' words I am ''Brahman'' you are all coming from me and you are of my nature only you are still children you will have to grow up grow up means evolve, evolve means obtain you to nourish all these ''Upanishadic'' spiritual qualities and then you will know what is the relationship between you and me. Sri Ramakrishna, same thing he used to tell that only my true devotees must know one thing who they are, who I am and what is the relationship. What was Sri Ramakrishna talking about? ''Tat tvam asi'' thou art that but Sri Ramakrishna is not telling thou art that he is telling you are me I am you there is no difference between you and me and this is what Gaudapada is struggling to express through all these ''shlokas'' and once this introduction gives us into the nature we are all ''Amrutaputra'' and that idea is going to be expanded through these verses this 91st Karika

प्रकृत्याऽऽकाशवज्ज्ञेयाः सर्वे धर्मा अनादयः ।

विद्यते न हि नानात्वं तेषां क्वचन किंचनः ॥ ९१ ॥

prakṛtyā<nowiki>''</nowiki>kāśavajjñeyāḥ sarve dharmā anādayaḥ |

vidyate na hi nānātvaṃ teṣāṃ kvacana kiṃcanaḥ || 91 ||

91. ''All'' Dharmās (''entities'') ''are, by their very nature'', ''beginningless and unattached like the'' Ākāśa. ''There is not the slightest variety in them, in any way, at any time.''

Plain English translation is all the ''jeevas'' as I mentioned many times as I mentioned Gaudapada borrows the word ''Dharma Dharma'' in Buddhistic lore is called entities or ''jeevas'' all the ''jeeva''s are by their very nature beginningless and unattached like the ''Akasha'' there is not the slightest variety in them difference in them in any way at any time now we will analyse this one so beautifully ''prakrutya'' means by their very nature and as I mentioned earlier God incarnates only for ''Dharma sthapana'' and what is ''Dharma'' it is to know ''prakrutya'' we are all ''sarvedharmaha anadayaha akashava''t

So we are ''Brahman'', that is the essence of it. ''Prakrutya'', it is our nature. And what is the nature? It never goes away from us even for a millisecond, at any given time, in any way. That is called ''prakruti'', or our true nature. How ''akashavat''? It is like the infinite space. First of all, space is infinite. Secondly, there is no beginning, middle, or end. Thirdly, nobody can say from where this space has come. Fourthly, there is nothing. If something is infinite, there cannot be something which is different from itself. That means you are ''Brahman'' by nature. ''Sarvedharmaha'', all the ''jeevas'', instead of ''jeeva'', Gaudapada uses the word ''dharmaha''. What is it telling? ''Anadayaha'', that which has a beginning, that means subjected to time, space, and causation, is called ''adi'', manifestation, beginning. ''Anadayaha'', beginningless, that means beyond time, space, and causation. ''Sarve'', not one, everybody. ''Gneyaha'', so one has to understand, ''Gneyaha'' means what? Endowed with knowledge, actually. And one should know that I am ''amrutaputra'', everything is ''amrutaputra''. Not only everybody, everything is. In the ''Taittiriya Upanishad'', we get this one: ''akasha'' is manifesting as ''atman, atman'' is manifesting as ''akasha, akasha'' is manifesting as vayu or air, and air is manifesting as fire, fire is manifesting as water, and water is manifesting as earth. And everything that we experience in this world is nothing but a combination, a mixture of all these five elements. That is why the whole world itself, consisting of the living as well as the non-living, consisting of body as well as mind, as well as awareness, consciousness, it is called ''prapancha. Pancha'' means made up of the five elements, ''prakrishna roopena''. If there is nothing outside the five elements, one should know every ''jeeva'' has only ''Brahman, brahmatma''. And then he is telling, ''nanatvam nahi vidyate''. So multiplicity, that there are many ''jeevas'' and there are many things, there are living and non-living, and there are animals, insects, plants, birds, animals, human beings, and Hindus, Christians. No, there is absolutely, in their true nature, there is no multiplicity at all. That means ''ekam eva advitiyam'', one without a second. ''Nahi vidyate'', it never existed, it will never exist. ''Tesham kachana,'' of these ''jeevas,'' what we call ''jeevas'', why are we using the word ''jeevas''? Because we are still ignorant, we are thinking I am different, you are different, everything is different from everything. ''Tesham kachana'', at any place, and ''kinchana'', even in the slightest bit, everything is only that one ''Brahman''. How do we understand it? In even more simple reason, so if we have to experience anything, it must exist. And whatever exists, there is, everything is a manifestation of existence, what is called ''sat'', what is called ''chit''. So everything is part of the existence only, so a particular form or what we call the ''shabda, sparsha, rupa, rasa, gandha'', sound, touch, form, taste, and smell. So all these things are special characteristics of the ''pancha bhutas'', for that five sense organs are there, so we perceive at different times different differences. But reality speaking, ''tesham kachana kinchana, naanatvam nai vidyate'', there is no difference at all, absolutely.

There is a beautiful saying of Swami Brahmanandaji. Once somebody came to ask him a question, and just before that, he was in a very high state of realization. Then he said, "To whom shall I teach? I see only Rama everywhere." The same thing happened to Sri Ramakrishna also. Once he saw a small grasshopper, and its anus had a stick. Some urchin had forced this small piece of wood into its anus, and how much it must be suffering. Then first he said Sri Ramakrishna said, "I was very much pained." And later on, I started laughing, "Oh Rama, you are the urchin, you are the grasshopper, and you are that small stick, and you gave the idea to that boy to stick into your own anus and then suffer." And several such experiences are there. So all ''jeevas'' are by their very nature illumined from the very beginning, and they are never immutable in their nature. He, having known this, what happens? He becomes completely at rest. This is what he wants to say in the next verse, the 92nd verse.

आदिबुद्धाः प्रकृत्यैव सर्वे धर्माः सुनिश्चिताः ।

यस्यैवं भवति क्षान्तिः सोऽमृतत्वाय कल्पते ॥ ९२ ॥

ādibuddhāḥ prakṛtyaiva sarve dharmāḥ suniścitāḥ |

yasyaivaṃ bhavati kṣāntiḥ so'mṛtatvāya kalpate || 92 ||

92. ''All'' Jīvas ''are, by their very nature illumined from the very beginning and they are ever immutable in their nature''. ''He'' ''who, having known this rests without (sees the needlessness of) seeking further knowledge'', ''is alone capable of realising the Highest Truth''.

The same idea that is expounded in the 91st ''Karika'', he is putting in different words because, as I mentioned many times, repetition is one of the greatest benefits because it is like creating a habit. The more we do, a time will come, it becomes automatic. That is why it is called a habit. So what is he telling? ''Adi Buddha''. So first, let all jeevas are by their very nature illumined from the very beginning, and they are never immutable in their nature. He who knows this truth, he rests in peace. That means he doesn't see any need of seeking further knowledge. Such a person alone is capable of realizing the highest truth. Very simple idea. Sarve ''Dharmaha'', again he has used ''Sarve Dharmaha'' means ''Sarve jeevaha. Prakrutyaiva'' by their very nature. ''Adi Buddha'' means ever enlightened, not that they were ignorant. They did ''sadhana'', they became enlightened, and thereafter they will remain. I have repeated many times, but I will just remind you. Whatever is obtained, what was not there before, but through some action it is changed somehow, that change never remains in the same way. Because whatever is changeable will always remain changeable only. So, taking this cue, Shankaracharya gives, supposing I do sadhana and I was a bound soul by nature, and then through spiritual practice, I become enlightened. So the enlightenment starts on 1st April 2024, you know 1st April. So it starts. Then there is a start. Whatever has a starting will also have an end. Therefore, the ''Moksha'' will come, and then next year, perhaps next year 1st April 2025, he becomes, "Suddenly, I was such a fool. I thought I realized." Then he understands and he falls into another foolish trap. "So I got married, and then it was a terrible mistake. I was foolish. Next marriage will be the most marvellous marriage." You go on falling into this trap year after year, life after life, and then one day you wake up. But you have committed a mistake because there is something seriously wrong with it.

So, "by very nature" means eternally awakened persons. What is the awakening? "I am ''Brahman''." Even to say "I was ''Brahman'', I am ''Brahman'', I will ever remain ''Brahman''" — this is only what is called foolish human language, to be used for our sake. ''Adibuddha'', there is no ''Adibuddha'', there is no ''Antyabuddha'', everything is ''Brahman'' only. ''Sarve Dharmaha'', so the same idea which he already told in the 91st. ''Sunishchitaha'', he who understands this one, he becomes absolutely peaceful, like an ocean without the slightest ripple. ''Nishchitaha'' means that is the truth; once this knowledge comes, it will never depart. ''Yashaya evam bhavati,'' he who obtains this knowledge, what knowledge? That "I am ''Brahman'' and I was never anything other than ''Brahman''." What happens? ''Kshanthi bhavati,'' what is ''Kshanthi''? Eternal peace that surpasses all understanding. That ''Kshanthi bhavati yademi sarvabhutesho kshanthi roopena samsthita''. And such a person, whose mind becomes so peaceful, that means he has understood, he had obtained that knowledge that "I should never desire any object in this world," and the root cause of all desires will be body and mind. So I don't want body and mind, that means I don't want to be reborn. Let this be the last birth. And such a person, he becomes an ''Adhikari'', and only an ''Adhikari'' will have this type of understanding. And then, as soon as he becomes ''amrutattvaya kalpate''. I remember, because I always revise my ''Upanishadic'' studies, ''Kata Upanishad''. I remember clearly that Nachiketa went to Yamadharma Raja, and then the truth of it is, it is a marvellous ''Upanishad''. Yamadharma Raja, means king of death, conqueror of death, because if Yamadharma Raja is also subjected to death, that means he is just like any one of us. Maybe he is living a long time. So Nachiketa goes there and then asks. When three types of people go to God, they ask for three separate types of boons because the person of the lowest intelligence, he says his vision only sees what is in front of him on this earth. So he says, "God, make me happy in this world." So the first boon Nachiketa asked, indicating the first stage of evolution, that "I want to be rich, I want to be healthy, I want to be long-living. Let there be no unhappiness in my life." Not only in my life, in my family's life because I can never be happy if my family is unhappy — father, mother, family members, children, friends, etc. I can never be happy because I am inextricably linked with everybody else. So let everything will be absolutely blissful, happy in this world. This would be the first boon. That is what when people go to Tirupati, they will say, "Let my daughter get married, let my son get visa to visit the USA," etc. Or nowadays, I think, "Let my son go to Canada," probably that desire has become much less, I don't know. So this would be the first evolution, and it is very natural. But after some time, after enjoying, his mind understands this is all very ephemeral. But if I go to heaven, that would be wonderful. Heaven starts with ''Indraloka'' and ends up with ''Brahmaloka''. And in between, there are G''andharvaloka, Ekshaloka, Karmadevaloka, Prajapati Loka, Brihaspati Loka'', so many ''Lokas'' are there. Seven ''Lokas'' are there. So he will want to go higher and higher and higher. The highest is ''Brahmaloka''. And then he understands, these are also ''Srinepunye'', ''Martyalokam Vishant''i. Evam ''Trayee Dharmam Anuprapannaha. Gathagatham, Bhagavad Gita'' tells us, as soon as the payment comes to an end, the hotel people will kick you out. ''Brahmaloka'' is the 7-star hotel, that's all. So ''Brahmaloka'' is the highest experienceable happiness in this realistic world. So this is the state of the mind of the little bit higher evolved person.

Nachiketa, in the ''Katha Upanishad'', asks for the second boon. Anybody who worships God in this way will attain ''Svargaloka'', where there is no old age, there is no youth, eternal youth, and there is not even a trace of unhappiness, and much less death. So grant me that knowledge. This is for the much more evolved human being. But then the third boon he asks, "But I want to be eternally free, eternally happy, ''Satchitananda.''" And then Yamadharma Raja puts lots and lots of tests. "I will give you long life, I will give you, I will make you the emperor of a huge kingdom. In fact, you can be the emperor of all the three worlds, and whatever desires, at whatever time they may aspiring, instantaneously I am giving you the boon, they will be fulfilled." And then Nachiketa, like ''Kakavishta'', if a crow throws filth upon anybody, he will not think five minutes or even one second, "Oh, is it desirable? Can I keep it for some time?" Instinctively, that person wants to throw it out. If somebody spits upon us, how do we feel? In the same way, a person who can completely reject the first boon, second boon, "I want only eternal happiness by knowing who I am. Give me that knowledge." And all these things, we know that even if I live for a long time, again I have to die. I don't want to die an ignorant person. And then Yamadharma Raja was pleased. And this is what he is telling, ''Shanti''. He means, so when a person attains to that state of realization, he becomes ''Shanti''. Then, when Nachiketa rejected all those things, what happens to this Yamadharma Raja? He issues a statement. So he says, "My son, you have already attained ''Brahma''. The teaching is not even started." But what was Yama telling? If anybody is there with these qualifications, there is no slightest doubt such a person will attain almost immediately. Any proof? Yes, Totapuri was like an ordinary person. He had to struggle 40 years, and then he came to Sri Ramakrishna and initiated him into ''Sannyasa'' and instructed him after giving, after making him listen to ''Mahavakya'', that is, "''Aham Brahmasmi.''" And immediately he said, "You meditate on this." And Totapuri, his experience is, "I have practiced it for 40 hard years, and he was expecting even if my disciple is better qualified, he might take only 39 and 11 months, a little bit less." But he was shocked. As soon as Sri Ramakrishna was asked, immediately, of course, that story was there. "I can take every thought away excepting my Divine Mother blissful thought." That is what Gaudapada calls the fourth obstruction. That is called ''Rasa Swadhana''. And Totapuri helped Sri Ramakrishna overcome that, and then he went beyond the ''Saguna Dhyana Tara Dhyana'', entered into that highest reality, which is called ''Nirvikalpa Samadhi'', and he never came out until Totapuri forcefully brought him by shouting "''Hari Om, Hari Om,''" like that. And he did not say ''"Hari Om'', Ramakrishna." It is a very dangerous word, "''Hari Om'', Ramakrishna," in the Ramakrishna tradition. Anybody today, I received a message, our most revered president passed away yesterday at 8:14 in the night. So the Swami sent me a WhatsApp application. "Our most revered vice president, president Maharaj, ''Hari Om'', Ramakrishna," he passed away. So we were all expecting it. Anyway, the point is, fortunately, he did not tell "''Hari Om,'' Ramakrishna," he only said "''Hari Om''," and Sri Ramakrishna's mind slowly was brought down, and Totapuri could not understand that phenomena. How can this man attain it? Yes, they can attain it. And this is called ''Kshanti.'' Such a person, a qualified person, as soon as the ''Mahamantra'' is given, then immediately he shouts and enters into that state. There is not a moment's delay. ''Shravana'', and immediately realization follows. This is what Sureshwaracharya beautifully illustrates in his books, both ''Naishkarmya Siddhi'' and other books.

Also, we will proceed to the 93rd ''mantra:''

आदिशान्ता ह्यनुत्पन्नाः प्रकृत्यैव सुनिर्वृताः ।

सर्वे धर्माः समाभिन्ना अजं साम्यं विशारदम् ॥ ९३ ॥

ādiśāntā hyanutpannāḥ prakṛtyaiva sunirvṛtāḥ |

sarve dharmāḥ samābhinnā ajaṃ sāmyaṃ viśāradam || 93 ||

93. ''All'' Dharmās ''or'' Jīvas ''are from the very beginning and by their very nature, all peace, unborn and completely free. They are characterised by sameness and are nonseparate from one another''. ''Therefore the'' Jīvas ''are'' Ātman ''unborn'', ''always established in'' “''sameness''” ''and'' “''purity''” ''itself.''

exactly the same idea as we get from the very beginning: all dharmas or all ''jeevas'' are, from the very beginning and by their very nature, all peace unborn and completely free - '<nowiki/>''Amrutasya Putraha''.' They are characterized; ''Brahman'' is characterized; they know we are ''Brahman'', not ''Brahmans''. They know they are ''Brahman''; whoever realizes 'I am ''Brahman'',' there is no multiplicity. They are these great souls characterized by sameness; there is no difference between me and anybody else, and are non-separate from one another. This is called '<nowiki/>''Ekam Eva Adityam.''<nowiki/>' Therefore, all the ''jeevas'' are ''Atman'' unborn; ''Atman'' always established in sameness and purity itself. So again, '<nowiki/>''Prakrutyaiva''<nowiki/>' by nature, '<nowiki/>''Sarve Dharmaha'',' again, 3rd time he is using all ''jeevas. 'Adishantaha'',' their very nature is what is called peacefulness. '<nowiki/>''Anutpannaha'',' they were never born, '<nowiki/>''Ajati Vada'',' and soon ''<nowiki/>'Nirvrutaha'',' that is, they are completely free, unborn, and completely '<nowiki/>''Nirvrutaha''<nowiki/>' means they do not come here and then they practice ''Sadhana'' and they realize we are ''Brahman,'' and from the very beginning, they know they are ''Brahman.'' Who ''Sarve Dharmaha''? And then what is their further nature? '<nowiki/>''Samaha'',' there are no ''Brahmans'', only ''Brahman. 'Abhinna'',' there is no separateness, there is no multiplicity. '<nowiki/>''Ajam'',' I am unborn. ''<nowiki/>'Samyam'',' Oneness. '''Visharadam'',' this is the highest knowledge, and that is what he wants to tell in this 93rd ''Karika''. There is no need for expounding because this is what he says, and then 94th,

वैशारद्यं तु वै नास्ति भेदे विचरतां सदा ।

भेदनिम्नाः पृथग्वादास्तस्मात्ते कृपणाः स्मृताः ॥ ९४ ॥

vaiśāradyaṃ tu vai nāsti bhede vicaratāṃ sadā |

bhedanimnāḥ pṛthagvādāstasmātte kṛpaṇāḥ smṛtāḥ || 94 ||

94. ''Those who always rely on (attach themselves to) separateness can never realise the innate purity of the Self Therefore those who are drowned in the idea of separateness and who assert the separateness of'' (''entities) are called narrow-minded''.

So 91, 92, 93, the nature of what we call now every ''Jeeva'', that is, every ''Jeeva'' is not a ''Jeeva'' but ''Brahman'' unborn, one without a second, absolutely '<nowiki/>''Sat Chit Anandaha'',' but those who have not attained to that state, who think my real nature is not ''Brahman'', so Gaudapada calls them '<nowiki/>''Kripana'',' miserable people, and this word '''Kripana''<nowiki/>' also comes in the ''Brihadaranyika Upanishad'' also. ''<nowiki/>'Vaisharadhyam tu vai nasthi'',' those who always rely or attach themselves to separateness, that means see differentiation, that means multiplicity, can never realize the innate purity. What is ''Vaisharadhyam''? Innate purity. What is purity? I am never impure. What is impurity? Multiplicity of the Self. Therefore, those who are drowned in the idea of separateness and who continuously assert the separateness of everything between ''Jeeva'' and ''Jeeva'' and object between object and ''Jeeva'' and God are called narrow-minded; that is called ''Kripana'', miserable people. This is a beautiful idea and really not much is there; we have discussed this is only a summary of all the other three chapters of this Gaudapada's chapters. So we will talk about it in our next class.
[[Category:Mandukya Karika]]

Aitareya Upanishad Lecture 19 on 07 October 2023

2024-03-26T18:21:01Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
We are in the third chapter of the ''Aitareya Upanishad.'' It has only four ''mantras''. And in this chapter, only we get the ''Mahavakya''. So just to remind ourselves what we discussed in our earlier classes: there were some ''Brahmins'', there were ''Adhikaris. Brahmana'' means one who is desirous of obtaining ''Mukti'' or realizing ''Brahman.'' Those who are longing with intense yearning to realize ''Brahman'' are called ''Brahmanas''. And the discussion started in this third chapter. The very first ''mantra'' expresses it:

''OM ko.ayamAtmeti vayamupAsmahe kataraH sa AtmA . yena''

''vA pashyati yena vA shRiNoti yena vA ga.ndhAnAjighrati yena''

''vA vAcha.n vyAkaroti yena vA svAdu chAsvAdu cha vijAnAti .. 1..''

'''Who is He upon whom we meditate thinking: "This is the Self"? Which one is the Self? Is it He by whom one sees form, by whom one hears sound and by whom one tastes the sweet and the unsweet?'''

So apparently these ''Brahmanas, Sadhakas'', through study, under the guidance of a great teacher, they heard it, they pondered over it, meditated over it, and they have come to this firm realization that whatever we do, there are two things, two eyes. One, the participating I; another, the witnessing I. What is the problem? It is the participating eye. If we identify ourselves with this changing, participating I, that is called ''Samsara, Bandhana,'' because it is many, it is limited, it is changing, it is dependent, which is called, in other words, ''Mithya. Mithya'' means that which is dependent, that which is always changing, and that which is limited completely, that is called ''Mithya.'' But what we want is that which is completely independent, that which is not dependent upon anything, but not merely that, that which gives me eternity, infinity, and indescribable, unbroken happiness called ''Ananda, Sat Chit Ananda''. So, ''Katarahasa Atma.'' So until now, we are doing this ''Upasana'' of ''Bhagawan''. Is that ''Bhagawan'' separate from us? Is He going to be eternally separate from us? That means whatever is separate from us, it is called an object. So God cannot be, ''Brahman'' cannot be an object. So, there are two 'I's, one ''Atman'', the witnessing ''Atman'', another is the participating ''Atman. Katarahasa Atma'', because we are aware of both. Now the confusion is, which is this ''Atma? Enava Pashyati,'' that ''Atman'', that I, which says, I see, I am a seer. ''Enava Shranoti'', I hear, I am a hearer. ''Enava Gandhan Aajighrati,'' by which one smells all the smells. So, I am the smeller. ''Enava Vaacham Yakaroti'', by which I express all my feelings, thoughts, emotions in the form of speech. ''Vaacham Yakaroti,'' so I am the speaker. ''Enava Swadhu Cha Aswadhu Cha Vijayanath'', by which I know what is pleasant, what is unpleasant, what is tasty, what is not tasty. It means whatever I do, by the body, by the mind, by the ''Pancha Jnanendriya''s, and the mind, ''antahkarana''. So, that is one I, and that which is without participating, separate, and then witnessing, which is this I. This is the essence of it.

And I also have mentioned this, this is just to remind ourselves: Shankaracharya, in his introduction, says, "''Kechit Brahmanaha''." ''Brahmanaha'' means ''Adhikaris, Satvaguna Pradhanaha''. Those who have developed ''Satvaguna,'' so that they want only spirituality and nothing else. So, whom should we really contemplate upon? So, that we are in such a ''Parabrahman''. So, what about this changing I, the intellect, the ''buddhi'', or the body? That is not real ''Atma''. Why is it not the real ''Atma''? Four reasons are given by Shankaracharya. First of all, ''Karana Roopatva''. All these are instruments. So, an instrument is always meant to serve the purpose of somebody else. That is the first reason. Second reason, ''Vikara Roopatva''. That is, everything is changing, every second. Time, subject to time. Time means change. So, that is why birth, growth, old age, disease, and suffering, and death. These are called ''Shadvikara''. This is called ''Vikara. Vikara'' means ever-changing. That is the second reason. ''Jada Roopatva. Jada'' means inert. That means, if the consciousness, awareness, in the form of ''Chidabasa'' is absent, then they will never be able to work. If I am not aware, my body cannot do anything, mind also cannot do anything. This is called ''Jada''. And ''Jada'' doesn't know, even doesn't know that it is ''Jada''. So, even a fool doesn't know he is a fool, he is a ''Jada.'' Even to know I am a fool requires a tremendous amount of objectivity and courage to accept that I am a fool. And who says I am a fool can never be a fool. So, J''ada Roopatva'' is the third reason. And ''Sanghata Roopatva''. This is a ''Mimamsaka'' introduced here. A very marvellous philosophical idea. What is it? ''Sanghata'' means a combination. For example, there is a clock. A clock is a combination. A house is a combination. A car is a combination. A cycle is a combination. Everything in this world is a combination. And so, the principle is whatever is a combination, it is always meant, it is ''Jada'', inert and it is meant actually for the use of somebody else. For example, whether it is a house, a car, or an airplane or whatever it is, it is meant for a living being, a conscious being, purposefully he makes it. This is called ''Sanghata''. So, four reasons: ''Karana'', instrumentality; ''Vikara'', changefulness; ''Jada'', inertness; ''Sanghata'', combination. Because of all these reasons, it cannot be ''Chaitanyam''. That is why even ''Brahmakara Vrutt''i is not there. But is there something else? Yes, here comes another very beautiful, subtle intellectual point. If I say that something is ''Jada'', then necessarily I have to say there is something which is not ''Jada''. If I say it is cold, I necessarily must know what is the opposite of cold. Then only I say this is cold, this is black and this is happiness and this is male etc. It automatically indicates that which is the opposite of it. This is called ''Dwandwa''. And without this ''Dwandwa'' idea, it is impossible to get any sort of knowledge. That is why in deep sleep, there is no ''Dwandwa''. That is why we don't know. Even if a dog is pausing over us with a lifted leg, we will never know about it. So, these are the things.

Now we come to something else. The body is going to act as an instrument. What does it do? It becomes an instrument. An instrument is always meant for a conscious being. So, both the body and mind are instruments. But without the body, the mind cannot function. Without the body, the mind will not be able to perceive anything. Just as if you are within a house with no doors or windows, completely sealed up, you will not know what is happening outside. Similarly, if the mind is to know, interact, and form feelings, etc., it does require the help of the physical body, which consists of five senses of knowledge (inputs) and five organs of action (outputs). If there is input, there must be output. First, there must be output. That is, I must be able to see through the eyes, hear through the ears, smell through the nose, taste through the tongue, and touch through the skin. And then I have to decide what to do with this information. Is it acceptable? Is it positive or negative? Is it desirable or undesirable? All these thoughts can arise only when knowledge is first received. And that knowledge, what we call, whenever we say, for example, "I see a tree," "I see a man," that means "I see a tree" is a thought. "I see a man" is a thought. So, every experience comes in the form of thoughts. And so, in the next ''mantra'', all these thoughts have been roughly divided into 16 categories. And then the ''Aitareya Rishi'', also called otherwise Mahidasa, refers to them. What does he call them? These are ''Namadhyani. Pragnanasya Namadhyani''. ''Pragnana'' means ''Brahma'', pure consciousness, ''Shuddha Chaitanyam''. And that ''Shuddha Chaitanyam'' reflects in our minds. It is called ''Chidabhasa,'' the reflection of consciousness. And this ''Chidabhasa'', mind plus the body, this is called ''Jeevatm''a. Body plus mind plus ''Chidabhasa,'' this is called ''Jeevatma.'' And so, the ''Jeevatma'' experiences with the help of the inert instruments called the mind and body. But it lends, as it were, the awareness, and that is called ''Chidabhasa''. And the experience results in what is called ''Gnanam,'' knowledge. Knowledge in what form? In the form of thoughts called ''Vrittis''. And to distinguish one experience from the other experiences, everything has to be given a name. That is why the ''Rishi'' calls them all these are ''Pragnanasya Namadhyani''. So, every ''Vritti'' is possible only because of the ''Chidabhasa.'' But just like supposing you meet ten people and you are not introduced, you don't know their names. So you want to interact with them. How do you do it? You don't know who is who. So you have to say "you, you, you, you." But somebody fortunately introduces them. This is Rama, this is Krishna, etc. And then you say, "I want Rama." "Hey Rama, listen to me." "Hey Krishna, listen to me." "Hey Devadatta, listen to me."

So what is the function of a name? To distinguish every object from the particular object we want to interact with. That is the function of the ''Nama''. So all ''Vrittis'', all thoughts, all mentations also have different qualities. One is happiness, another is unhappiness. So if you want to express, "I am an unhappy person," or "I am a very happy person," of course, that is what we do, hypocritical as we are. Whenever we see somebody, "I have passed first class." "Oh, congratulations, I am very happy." But really, I am not happy because my dull, idiotic eldest son has not even passed the examination. So I am not happy. If my fellow had at least passed, I would have some reason to congratulate. So this is how we have learned to be hypocritical. It is necessary in society. You can't go around saying, "I am jealous of you," "I hate you," etc. Then society cannot function. We have to pretend we love each other. Husband says, "I love you." And wife says, "I love you." Children say, "We love you." And parents also say, "We love you." All the while, especially thinking about the daughters, "How soon are you going to grow up?" Because you are called a ''duhita'', a milker of the family. Anyway, what are we talking about? Every experience that we have, that is called a thought. And every thought has to be distinguished from every other thought. So we actually give names: cleverness, intelligence, all-knowing, dullness, stupidity, and what we call instantaneous recognition, etc. So to distinguish one thought from another, one type of experience from another type of experience, we have to give names to these different experiences. All experiences are in the form of thoughts, mentations, or ''vrittis''. So in the next ''mantra,'' 16 such names are enumerated. But we should not think there are only 16. For example, after going through all those things, we have to say that this is ''kama'', this is ''krodha'', this is ''lobha'', this is ''moha'', this is ''mada'', this is ''matsarya,'' etc. So happiness, unhappiness, creativity, non-creativity, dullness. So many feelings are there. So many different names should be there. But we have to acknowledge that the ''Upanishads'' need not go on prolonging all these things. They have roughly classified them into 16 names. We can include all these within a subclass, etc. That is very important.

Now, what is the point of all these namings? Because what does a name do? A name specifies a particular object or person. Every name separates everything else from one particular object, one particular person. It is to separate one object from everything else that we require a specific name. That is the normal convention. But in this Upanishad, we encounter an abnormal convention. What is that? Every thought points out to only one object. We need not call it an object. We can call it a being. What is that being? ''Shuddha Chaitanyam''. Let me give a simple example before I go further. For example, I see a tree. How do I know it is a tree? How do I know I am seeing? Because there is awareness. I am aware I see a tree. I am aware I see a man. I am aware I see a table. So every name points out, because of awareness, I am able to see, to hear, to smell, to touch, to taste, and experience happiness, unhappiness, anger, lust, jealousy, desire, and everything else that we encounter. But what is the point? The point is we should not be identified with the participating "I". Because of whose presence, I am really able to experience everything. Because of whose absence, I can never experience anything. I will be like a dead person. It is to point out that one being, because of whom we are able to experience everything else. This is the point. And what is that? ''Prajnanam''. How do we know? Because the ''Upanishad,'' the ''Rishi'' himself says, "''Prajnanasya namadheyani''." Here "''namadheya''" means names. Names of the ''Prajnanam''. But we can interpret it in a slightly different way. Instead of saying "''namadheyani''", names, we can say these are the manifestations. ''Prajnanam,'' that is pure consciousness, manifests as seeing, as hearing. And this idea has been explored in many other ''Upanishads'' that the real seer, the real hearer, the real smeller is different. But the body and mind are only instruments. So the real hearer is ''Paramatma'' only, nobody else. That means the normal ''ahankara'' that we have, it doesn't exist at all. We are unnecessarily claiming that "I am the seer, I am the hearer, I am the taster." No. ''Paramatma, Shuddha Chaitanyam'' alone is the real hearer, real seer, real ''karta'', real ''bhokta''. And if we can understand it, we will attain ''mukti.'' And that is the real purpose. So this is what "''pratibodha vidita''" signifies.

In ''Kena Upanishad'', when discussing ''pratibodh''a, here ''bodha'' means meditation. Here what is called ''prajnanasya namadhyani''. In ''Kena Upanishad'', it is called ''bodha. Bodha'' means awareness. What is aware? I am aware of a tree, aware of a human being, aware of a table, etc. Different names are used. Here it is used ''namadhyani''. There it is used bodha. But ''pratibodha'', every thought reminds us that it is ''Paramatm''a. And that is the essence of ''Purusha Suktam'' also. "''sahasrashirsha purushaha sahasrakshaha sahasrapat''" All heads are His. All eyes are His. All ears are His. All hands are His. All feet are His. In fact, nothing else exists excepting that ''Paramatma''. So this is just to remind ourselves. Why am I reminding? Because the whole purpose of spiritual practice is to get rid of ism or tism. What is this ism or tism? Egotism. Egoism. So ego means ''aham''. And ''aham'' means ''Paramatma.'' But ''ahamkara'', I am a man, I am, is ''Paramatma''. I am plus man, that is called ''ahamkara''. That ''kara'' has to be gotten rid of. ''Aham'' can never be gotten rid of. So when I become ''aham'', then there is no second. Because to say, I am a man, that means I am denying. I am not a woman. I am not a tree. I am not a table. I am not a dog. I am not a donkey, etc. But to say ''aham'', that means, this is called ''sarvatma bhava. Paramatma bhava''. I am everything. Even that I am everything is that expression. Everything is also because of the mind. But really, I am. "''Oham, brahma." "Aham brahma, asmi.''" That is also an expression. So, last class I introduced the second ''mantra'' also. What we call ''hridayam'' is mind. What we call mind is ''hridayam''. Don't go on separating those two. And what is the nature of this ''manas? Manas'' means thoughts. Mentations. Called ''vrittis. Chitta vrittis''. And these ''chitta vrittis'' are of 16 types. What are they? ''Agnanam, Vijnanam, Pragnanam, Medha, Drishti, Dhriti, Matehi, Manisha, Jyoti, Smriti, Sankalpah, Kratuh, Asuh, Kamah, Vashah.'' Etc. And then in the end. ''Pai Paiyariyo Orishe''. Enumerating all these. All these are called different names. Different manifestations of ''Pragnana. Pragnana'' here means ''Brahman''. And that is also beautifully enumerated in the third ''mantra''. Which we will talk about it. If there is time. Today itself. These are called. And all these are different manifestations. But in order to separate one particular ''vritti'' from other ''vritti''. Happiness vritti from unhappiness ''vritti.'' Anger ''vritti'' from desire ''vritti''. Etc. Different names are given. How many? 16. But as I mentioned. It need not be 16. In fact. Etc. We have to add. And the example I have given. ''Kamah, Krodha, Lobha, Moha, Mada, Matsarya.'' They have not been mentioned here. You can add any number of them. Because ''vrittis'' are innumerable. So expressions are also innumerable. So the names also must be innumerable.

Now we will briefly go through what these 16 are. First is ''Sanyanam''. What is ''Sanyanam''? It is a general basic awareness. Every living creature is aware that it exists. Every living creature is completely aware, both in the waking state and dream state, and very vaguely in the deep sleep state. "I am. I am." ''Aham Asmi. Aham Asmi.'' That is called ''Sanyanam.''

Then ''Aagnanam''. Don't split it as ''Agnanam. Aagnanam''. It means superior knowledge, superior awareness. There are some people whose knowledge is extraordinary. For example, Einstein, Beethoven, Kalidasa, Bhavabhuti, Varnabhatta, Swami Vivekananda, Swami Rama Teertha, Ramana Maharshi, etc. Their knowledge is extraordinary. Taking the life of Ramana Maharshi as an example: one day, he entered the kitchen and observed with a keen eye. He noticed a huge basket full of things that were thrown away, such as stems attached to brinjals. He said, "Here you are throwing them away. You know, we can make a very beautiful curry out of it." The lady replied, "We never heard about it." So, he taught them how to make the curry. By the end, the demand for Ramana Maharshi's special item was high in the restaurant. So, one meaning of ''Agnanam'' is ''Visheshagnanam'' or ''Apathagnanam'', indicating a tremendous amount of knowledge. Only ''Parameshwara'' has complete knowledge, but there are ''yogis'' and people who possess much knowledge. Sri Ramakrishna, for example, had tremendous knowledge. He would use every matchstick efficiently to produce light. This is called ''Aagnanam. Aasamantata Gnanam'' refers to a superior consciousness to know many things. Some individuals even possess ''trikala agnanam'', knowing about future events, as seen in the case of ''Brahmam'' from Andhra Pradesh, who was said to have written a book about future events.

The point is not whether it is right or wrong. There are people who could know even about the past, about the future, etc.

Third is ''vijnanam''. What is ''vijnanam? Viseshagnanam''. Somebody can cook well. Somebody can sing well. Somebody can play well. Somebody can play what is called instrumental musical instruments, like ''tabla'', etc. Some people have got tremendous knowledge in specific areas, such as brain surgeons or heart surgeons. ''Viseshagnanam.''

Fourth one is ''pragnanam. Pratibha Gnanam''. Here, the interpretation given is when one is suddenly confronted and has to reply, many of us become mute. But many people have what is called ''samayaspurthi''. They know how to recollect something and then express it. This is called ''pragnanam''. Let's not identify this pragnanam with ''Brahman''. These are manifestations of ''pragnanam'', not ''Brahman''. So, ''tatkalika pratibha.''

Then ''medha.'' Some people have special intelligence to understand, for example, the meanings of scriptures like ''Upanishads, Bhagavad Gita,'' etc. That is why we pray.

Medhā devī juṣamānā na āgād-viśvācī bhadrā sumanasyamāna .

Tvayā juṣṭā nudamānā durūktān bṛhadvadema vidathe suvīraḥ ..1..

This is called ''Medha Suktam.''

''Drishti.'' Perception. Some people, when they see, can perceive things much better because they focus, concentrate, and analyse. This is called ''Drishti''. There are many other aspects of ''Drishti,'' such as ''kudrushti, sudrushti.''

Seventh is ''Drithi. Drithi'' means the capacity to preserve any thought for a specified length of time.

''Mat''i means ''mananaselanam'', the capacity to reflect. This is why ''mananaselavan'' is called ''muni. Muni'' means one who has the capacity to dwell until the idea becomes very clear and all doubts are completely removed. This is the second step in spiritual progress according to ''jnana marga'': first is ''shravana'', second is ''manana'', and third is ''nidhidhyasana'', becoming what one knows to be the right thing.

Ninth is called ''manisha. Manisha'' means free will. Even though one may be in society, for example, attending a party where everyone is drinking, one has the free will to choose not to drink alcohol. This capacity of free will in performing actions and living a free life is called ''manisha''. According to Sri Ramakrishna, a human being who doesn't know how to live independently, who is always totally dependent, is unfit to be called a human being. This is called ''manisha'' or ''swatantra Jeevana.''

Then ''jyotihi. Jyotihi'' means is mentioned a little bit. ''Dukham''. That is one type of depression, one type of unhappiness, to feel because things did not happen according to our will, or things happened to other people which we did not wish to happen to them, bringing jealousy, etc. And ''dukham'', that is called ''jyotihi.'' This is the tenth expression.

Eleventh is ''Smruthi,'' memory. We all are endowed with memory. Otherwise, what happens? Once you go forward and a tiger is about to tear you to pieces, somehow you climb a tree, and then you remember. Whenever next time I see a tiger or a lion or a wild dog or Alsatian or whatever it is, I must escape myself. Suppose you forget, then unhappiness will be there. And suppose a boring person comes, and you feel like dying, committing suicide, rather than hearing anything more from that person. So your memory should be clear. Then you see that person from a long distance, you remember that person, and then run the other way. That is called ''smruthi.'' But the highest form of ''smruthi'' is

anta-kāle cha mām eva smaran muktvā kalevaram

yaḥ prayāti sa mad-bhāvaṁ yāti nāstyatra sanśhayaḥ. B.G:8.5

And Arjuna, Krishna clearly defines, "Oh Arjuna, did you hear what I said?" And then he said, "Yes, yes. ''Nasto mohaha smruthi labdha."'' I remembered ''smruthi''. What ''smruthi'' are we talking about? ''Atma smruthi.'' I know. I was thinking I was Arjuna. I am indebted to Drona and Bhishma. No. ''Atman''. And Bhishma is also ''Atman''. Drona is also ''Atman''. But about Duryodhana, he is also ''Atman'' only. That is called ''smruthi.''

''Sankalpaha'' is a very important word. Whenever we do some ''vrata'', some ''puja'', or New Year's resolution, this is called that I want to become a better person. So I must do some ''sankalpa. Sankalpa i''s a promise to the Divine Lord that I will not stop trying until I achieve this particular objective or develop a particular quality or become a better person, etc. ''Sankalpa. Sankalpa'' also means imagination. Everything, of course, starts only with imagination. So even ''upasana'' is nothing but imagination. Only when we realize God, that is a fact. That is not a ''kalpana''. That is an imagination. Every dream is an imagination. So this planning, imagining, but most important, I want to lead this kind of life. And when that becomes a sacred act, that becomes a ''kratu. Kratu'' means determination. Interestingly, this word ''kratu'' is also used synonymously with ''sankalpa''. But here, ''Sankalpa'' means mental action. ''Kratu'' means a physical action, really speaking. So here ''sankalpa, kratu''. ''Kratu'' means I will put it into practice. I will practice it until I achieve what I want to achieve.

Then ''asuho''. But we are not talking about ''pancha pranas''. We are talking about mental ''vrittis. Vrittis''. Here ''asu'' means liveliness. So when somebody is talking on a subject, he is full of enthusiasm. Why? Because he is interested. He loves and enjoys it, thinking others are also enjoying. You have seen some speakers. Some people are full of enthusiasm, and you also feel enthusiastic. And some people are so dull, you feel like committing suicide. So this is called ''asuho'', a kind of ''vritti'' where you really enjoy whatever you do, whether it be cooking, sleeping, reading, or meditation. There must be ''asu''; otherwise, it is ''nirjeeva'', a dead body. Then ''kamaha''. So all our problems start with ''kama''. What is it? ''Kamaha'' means desire. So this is the fifteenth one. So general desire is called ''kamaha'', but a special desire called man wants to unite with woman. Woman wants to unite with man. This is called ''kama''. Shankaracharya gives this word, that this sexual desire is called ''vashaha'' because this, among the ''kamas'', is ''vasha''. This becomes very powerful. So these are the sixteen. And as I mentioned, ''Kamah, Krodha, Lobha, Moha, Mada, Matsarya,'' you can add any number of your experiences. These are all ''mano vrittis''. That is, ''vrittis''. Here only a few are mentioned as a sample. But what is the point? The point is very simple. Every ''vritti'' must point out as a big sign: Walk this way. Observe. So why am I having this sankalpa? Because it is because of consciousness. Without consciousness, none of these ''vrittis'' will ever become possible. And Patanjali ''Yogi'' calls it ''purushaha. Tadha Dhrushta Swaroope Avasthanam''. When we can, through ''Chitta Vritti Nirodaha,'' a beautiful word, we can comment upon it with the help of this, meaning that we have been discussing today. When all ''vrittis'' point out to one invariable unchanging consciousness, he is called ''Drashta''. Even we succeed through the practice of ''yoga'' in the form of ''ashtanga yoga: Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi''. This is exactly what ''Bhagwan Buddha'' also calls ''Ashta Marga''. Eightfold way to get rid of what? ''Krishna'', his attachment to this world. So that is the purpose. All these ''vrittis'', whatever ''vritti'' comes. So this ''vritti'' is possible because of whose grace, whose presence? Only ''Shuddha Chaitanyam''. Every ''vritti'' points to its master, without whom the ''vritti'' is impossible to arise. And that is the ''Prajnanam Brahma''. That is why all these ''prajnanasya namadheyani.'' This is what this second ''mantra'' is telling us. Now until here. So all these ''vrittis'' arise in whose mind? In a ''Jeeva's'' mind. What is the nature of the ''Jeeva''? It is a combination of ''Prajnanam'' plus, as a result of this ''Prajnanam'' manifesting in the form of all ''chitta vrittis''. But who is that pure consciousness? So should he always be associated with these ''vrittis''? Or these ''vrittis'' are only pointers: Go this way. It only shows the way finally to reach whom we want to reach. And that is the only purpose. That is called ''tat padartha vicharaar shodhana''. This is ''tvam padartha. Jeeva padartha. Jeeva's'' nature. That is ''Chidabasa'' plus all these ''vrittis''. But pure consciousness called ''Prajnanam'' is the nature of ''Paramatma''. That is what it wants to lead us. So that ''Prajnanam Brahma'' is going to be enumerated in the coming ''mantras'', actually speaking. Now that is what is being said. First of all, where is that ''Prajnanam Brahma''? In the form of all ''vrittis''. Every ''vritti'' again is a ''namadhey''a. Name. And every name only points out to the named. And here in this third ''mantra'', indirectly, ''Prajnanam'' is pointed out in the form of everything in this world. This is the essence of the third ''mantra'' in this third chapter of this ''Aitareya Upanishad.''

What do you mean? I will give a very small summary so that we can understand better. See, I am a person, you are a person, and we are friends or enemies, related or not related. We love or we hate. But what do we want? Whether we love, whether we hate, whether we quarrel, whether we win, whether we lose. What is it that we are aiming at? I want to have uninterrupted happiness. And where is it to be attained? When we find that, where from?

''yato vā imāni bhūtāni jāyante; yena jātāni jīvanti; yat prayanty abhisaṁviśanti; tad vijijñāsasva; tad brahmeti.''

(Taittirīya Upaniṣad 3.1.1)

I added this. It was not there in the ''Aitareya Upanishad'' actually. So when we look at this world, the whole world consists of what? Living and non-living. Earlier I mentioned it, ''Lokapalaha. Aitareya Upanishad''. What is ''Lokapala''? That is ''Adhishtatru Devatas''. The ruling ''Devatas''. Presiding ''Devatas''. And the entire physical world with which we are interacting called ''Adhibhuta''. And we ''Jeevatma'' called ''Adhyatma''. So ''Adhyatma, Adhibhuta, Adhidaiva''. All these three things consist of this ''samsara''. Entire creation. Now in this third ''mantra'' what is it telling? The whole universe is nothing but a manifestation of that ''Prajnanam Brahma'' and ''Brahma. Prajnanam'' is ''Brahma. Brahma'' is ''Prajnanam''. So ''Brahma'' is manifesting in the form of this entire universe. There is nothing. I say myself, the world and the ruler who is all this triangle. The whole thing is nothing but a manifestation of ''Brahman.'' Supreme reality. ''Paramatma''. That is what he wants to say.

I will read out.

''eSha brahmaiSha indra eSha prajApatirete sarve devA imAni cha''

''pa~nchamahAbhUtAni pRithivI vAyurAkAsha Apo''

''jyotI.nShItyetAnImAni cha kShudramishrANIva .''

''bIjAnItarANi chetarANi chANDajAni cha jArujAni cha svedajAni chodbhijjAni''

''chAshvA gAvaH puruShA hastino yatki~nchedaM prANi ja~Ngama.n cha patatri''

''cha yachcha sthAvara.n sarva.n tatpraj~nAnetraM praj~nAne pratiShThitaM''

''praj~nAnetro lokaH praj~nA pratiShThA praj~nAnaM brahma .. 3..''

'''He is Brahma, He is Indra, He is Prajapati; He is all these gods; He is the five great elements—earth, air, akasa, water, light; He is all these small creatures and the others which are mixed; He is the origin—those born of an egg, of a womb, of sweat and of a sprout; He is horses, cows, human beings, elephants—whatever breathes here, whether moving on legs or flying in the air or unmoving. All this is guided by Consciousness, is supported by Consciousness. The basis of the universe is Consciousness. Consciousness is Brahman (Prajnanam Brahma).'''

So first, I will deal with this last word. ''Prajnanam Brahma - Prajnanam'' means consciousness. Consciousness is ''Brahman. Brahman'' is consciousness. And so what is it? ''Pragyane Sarva Pratishtitam'' - Everything is established. Everything is dependent without which nothing can be. That is called ''Prajnanam''. That is called ''Brahma''. Instead of saying ''Brahma'', here Aitareya Rishi uses the word ''Prajnanam''. So, ''Pragyane Pratishtitam'' - everything is ''Prajnanam'' - it is the ''Adhar''a, it is the substratum. No awareness, no I, no you, no world. Just as a small glimpse we get of this truth to understand in the ''Sushupti'', there is nobody who is looking. That is why we have no problems also. But there is no happiness also. There must be conscious happiness; otherwise, no having. Enumerated all this is ''Prajnanam Brahma'' - everything is nothing but ''Brahma''. This is what again ''Purushasuktam - Purushayevavedam Sarvam - Pususha'' is everything. ''Sahasrasirsha Purusha Ekatasmin Purushe Pratishtitam'' - everything is the manifestation of that ''Purusha''. Simple example: so if you want to create your dream world, without you, dream world can never be created. You, the awareness, you who is called the, what is called ''Vishwam'' or the waker, is the root cause and the entire dream world is dependent upon you. Entire dreamless world, deep sleep world, is also dependent upon you, the ''Vigy''a''naneta''. How do you know? Because upon waking up, what do you say? 'I had dreams, I was in deep sleep, I did not know anything.' You may not know what experience, because there is no experience, but the experience of deep sleep is crystal clear there in the form: I slept well, I was very happy, and I did not know anything. So, ''Brahmam Sarvam Kalvidam Brahma'' - that is what he wants to point out: ''Sarvam Kalvidam Brahma''. And this is the third ''mantra''. This is ''Prajnanam Brahma'' is called the ''Mahavakya''. So many ''Mahavakyas''; every ''Vakya'' or any statement that indicates the complete union of ''Jeeva'' with ''Paramatma, Jeevatma'' and ''Paramatma'', that is called ''Mahavakya''. And though there are hundreds and hundreds ''Mahavakyas'', our ''acharyas'' have only chosen four. What are they? This ''Prajnanam''. '''Ayam Atma Brahma.''<nowiki/>' So that ''Prajnanam Brahma'' occurs in the ''Rig Ved''a. This ''Upanishad'' belongs to ''Rig Veda''. So that from the ''Rig Veda'', ''Prajnanam Brahma'' is there, and this is one of the greatest: you are aware, then you are ''Brahman''; you are aware, you are ''Brahman''. Not only that, you are existing, a stone is existing, it is also ''Brahman''. So whatever existence is there, ''Sat'' is there, ''Chit'' and ''Ananda'', though not manifest, but definitely they are there. Taken our way, operated in today's class very briefly; we go how ''Aithareya Rishi'' wants to express everything as ''Brahman'', manifestation of ''Brahman''.

Here it is like Bhagwan Krishna, the whole ''10''th chapter is ''Vibhuti Yoga'', everything is myself only. So here it goes, E''sha Brahma''. So here, ''Brahma'' means not ''para brahma'' but the creator ''Brahma. Esha'', this ''Prajnanam Brahma'' is ''Brahma'' the creator. ''Indra Esha, Indra'' is the ''Prajapat''i, is the ''Vishnu. Ete sarve deva,'' whatever ''devas'' deities we come to know through the ''Vedas'', through the ''Upanishads'', through the ''Puranas'', through the ''Tantras'', it is all nothing but the manifestation of ''Brahman. Imani cha pancha bhutani,'' and all these ''pancha bhutani'' used the word ''imani'', these, these means which we are directly experiencing here. What are they? ''Prithvi,'' earth, ''vayu'', air, ''akashaha'', space, ''apaha'', water, ''jyoti'' means ''agni''. ''Etani,'' and ''imani cha shudra misraniva'', all the beings that are with beneath our notice, very smallest one we can't even see, they're also nothing but ''Brahman''. Sri Ramakrishna says, one day I saw a worm, it is wriggling. I saw ''Brahman'' himself wriggling in the form of that insect. So ''bijani taranisha'', wherever you see a ''bija'', what is a ''bija''? That which is going to manifest as a plant, as a human being, as an animal, or as anything, that is called a ''bija''. Whatever ''bijas'' and every creature in this world, living creatures are divided into four categories. What are they? ''Andaja,'' egg-born, ''Jaruja,'' womb-born, ''Svetaja'', sweat-born, ''Udbija'', seed-born. That is this, we will talk about the details later on. So this is one type of classification our ''Rishis'' have come from very early. All the living beings are classified as if they are coming from these four seeds, four ''Mulakaranas''. Then ''Ashwaha'', horses, ''Gavaha'', cows, ''Purushaha'', all human beings, ''Hastinaha'', all elephants, and why go on telling whatever is alive, ''prana'' is there, living creature is there, whatever is moving, whatever is flying, and whatever is alive but not moving here and there like trees, etc., plants, etc., everything is the manifestation of the side manifestation of that ''Brahman'' called ''Prajnanam. Prajnane Pratishtita'', the whole world is established, manifesting, and without which the world cannot live. ''Prajnaneraha Lokah''a, and whatever we are experiencing, we are able to experience because of this ''Brahman, Prajna Pratishta'', ultimately that ''Prajna i''s the only substratum, and that ''Prajnanam'' is ''Brahma''. And we will discuss it in our next class.
[[Category:Aitareya Upanishad]]

Aitareya Upanishad Lecture 19 on 07 October 2023

2024-03-26T17:10:19Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
We are in the third chapter of the ''Aitareya Upanishad.'' It has only four ''mantras''. And in this chapter, only we get the ''Mahavakya''. So just to remind ourselves what we discussed in our earlier classes: there were some ''Brahmins'', there were ''Adhikaris. Brahmana'' means one who is desirous of obtaining ''Mukti'' or realizing ''Brahman.'' Those who are longing with intense yearning to realize ''Brahman'' are called ''Brahmanas''. And the discussion started in this third chapter. The very first ''mantra'' expresses it:

''OM ko.ayamAtmeti vayamupAsmahe kataraH sa AtmA . yena''

''vA pashyati yena vA shRiNoti yena vA ga.ndhAnAjighrati yena''

''vA vAcha.n vyAkaroti yena vA svAdu chAsvAdu cha vijAnAti .. 1..''

'''Who is He upon whom we meditate thinking: "This is the Self"? Which one is the Self? Is it He by whom one sees form, by whom one hears sound and by whom one tastes the sweet and the unsweet?'''

So apparently these ''Brahmanas, Sadhakas'', through study, under the guidance of a great teacher, they heard it, they pondered over it, meditated over it, and they have come to this firm realization that whatever we do, there are two things, two eyes. One, the participating I; another, the witnessing I. What is the problem? It is the participating eye. If we identify ourselves with this changing, participating I, that is called ''Samsara, Bandhana,'' because it is many, it is limited, it is changing, it is dependent, which is called, in other words, ''Mithya. Mithya'' means that which is dependent, that which is always changing, and that which is limited completely, that is called ''Mithya.'' But what we want is that which is completely independent, that which is not dependent upon anything, but not merely that, that which gives me eternity, infinity, and indescribable, unbroken happiness called ''Ananda, Sat Chit Ananda''. So, ''Katarahasa Atma.'' So until now, we are doing this ''Upasana'' of ''Bhagawan''. Is that ''Bhagawan'' separate from us? Is He going to be eternally separate from us? That means whatever is separate from us, it is called an object. So God cannot be, ''Brahman'' cannot be an object. So, there are two 'I's, one ''Atman'', the witnessing ''Atman'', another is the participating ''Atman. Katarahasa Atma'', because we are aware of both. Now the confusion is, which is this ''Atma? Enava Pashyati,'' that ''Atman'', that I, which says, I see, I am a seer. ''Enava Shranoti'', I hear, I am a hearer. ''Enava Gandhan Aajighrati,'' by which one smells all the smells. So, I am the smeller. ''Enava Vaacham Yakaroti'', by which I express all my feelings, thoughts, emotions in the form of speech. ''Vaacham Yakaroti,'' so I am the speaker. ''Enava Swadhu Cha Aswadhu Cha Vijayanath'', by which I know what is pleasant, what is unpleasant, what is tasty, what is not tasty. It means whatever I do, by the body, by the mind, by the ''Pancha Jnanendriya''s, and the mind, ''antahkarana''. So, that is one I, and that which is without participating, separate, and then witnessing, which is this I. This is the essence of it.

And I also have mentioned this, this is just to remind ourselves: Shankaracharya, in his introduction, says, "''Kechit Brahmanaha''." ''Brahmanaha'' means ''Adhikaris, Satvaguna Pradhanaha''. Those who have developed ''Satvaguna,'' so that they want only spirituality and nothing else. So, whom should we really contemplate upon? So, that we are in such a ''Parabrahman''. So, what about this changing I, the intellect, the ''buddhi'', or the body? That is not real ''Atma''. Why is it not the real ''Atma''? Four reasons are given by Shankaracharya. First of all, ''Karana Roopatva''. All these are instruments. So, an instrument is always meant to serve the purpose of somebody else. That is the first reason. Second reason, ''Vikara Roopatva''. That is, everything is changing, every second. Time, subject to time. Time means change. So, that is why birth, growth, old age, disease, and suffering, and death. These are called ''Shadvikara''. This is called ''Vikara. Vikara'' means ever-changing. That is the second reason. ''Jada Roopatva. Jada'' means inert. That means, if the consciousness, awareness, in the form of ''Chidabasa'' is absent, then they will never be able to work. If I am not aware, my body cannot do anything, mind also cannot do anything. This is called ''Jada''. And ''Jada'' doesn't know, even doesn't know that it is ''Jada''. So, even a fool doesn't know he is a fool, he is a ''Jada.'' Even to know I am a fool requires a tremendous amount of objectivity and courage to accept that I am a fool. And who says I am a fool can never be a fool. So, J''ada Roopatva'' is the third reason. And ''Sanghata Roopatva''. This is a ''Mimamsaka'' introduced here. A very marvellous philosophical idea. What is it? ''Sanghata'' means a combination. For example, there is a clock. A clock is a combination. A house is a combination. A car is a combination. A cycle is a combination. Everything in this world is a combination. And so, the principle is whatever is a combination, it is always meant, it is ''Jada'', inert and it is meant actually for the use of somebody else. For example, whether it is a house, a car, or an airplane or whatever it is, it is meant for a living being, a conscious being, purposefully he makes it. This is called ''Sanghata''. So, four reasons: ''Karana'', instrumentality; ''Vikara'', changefulness; ''Jada'', inertness; ''Sanghata'', combination. Because of all these reasons, it cannot be ''Chaitanyam''. That is why even ''Brahmakara Vrutt''i is not there. But is there something else? Yes, here comes another very beautiful, subtle intellectual point. If I say that something is ''Jada'', then necessarily I have to say there is something which is not ''Jada''. If I say it is cold, I necessarily must know what is the opposite of cold. Then only I say this is cold, this is black and this is happiness and this is male etc. It automatically indicates that which is the opposite of it. This is called ''Dwandwa''. And without this ''Dwandwa'' idea, it is impossible to get any sort of knowledge. That is why in deep sleep, there is no ''Dwandwa''. That is why we don't know. Even if a dog is pausing over us with a lifted leg, we will never know about it. So, these are the things.

Now we come to something else. The body is going to act as an instrument. What does it do? It becomes an instrument. An instrument is always meant for a conscious being. So, both the body and mind are instruments. But without the body, the mind cannot function. Without the body, the mind will not be able to perceive anything. Just as if you are within a house with no doors or windows, completely sealed up, you will not know what is happening outside. Similarly, if the mind is to know, interact, and form feelings, etc., it does require the help of the physical body, which consists of five senses of knowledge (inputs) and five organs of action (outputs). If there is input, there must be output. First, there must be output. That is, I must be able to see through the eyes, hear through the ears, smell through the nose, taste through the tongue, and touch through the skin. And then I have to decide what to do with this information. Is it acceptable? Is it positive or negative? Is it desirable or undesirable? All these thoughts can arise only when knowledge is first received. And that knowledge, what we call, whenever we say, for example, "I see a tree," "I see a man," that means "I see a tree" is a thought. "I see a man" is a thought. So, every experience comes in the form of thoughts. And so, in the next ''mantra'', all these thoughts have been roughly divided into 16 categories. And then the ''Aitareya Rishi'', also called otherwise Mahidasa, refers to them. What does he call them? These are ''Namadhyani. Pragnanasya Namadhyani''. ''Pragnana'' means ''Brahma'', pure consciousness, ''Shuddha Chaitanyam''. And that ''Shuddha Chaitanyam'' reflects in our minds. It is called ''Chidabhasa,'' the reflection of consciousness. And this ''Chidabhasa'', mind plus the body, this is called ''Jeevatm''a. Body plus mind plus ''Chidabhasa,'' this is called ''Jeevatma.'' And so, the ''Jeevatma'' experiences with the help of the inert instruments called the mind and body. But it lends, as it were, the awareness, and that is called ''Chidabhasa''. And the experience results in what is called ''Gnanam,'' knowledge. Knowledge in what form? In the form of thoughts called ''Vrittis''. And to distinguish one experience from the other experiences, everything has to be given a name. That is why the ''Rishi'' calls them all these are ''Pragnanasya Namadhyani''. So, every ''Vritti'' is possible only because of the ''Chidabhasa.'' But just like supposing you meet ten people and you are not introduced, you don't know their names. So you want to interact with them. How do you do it? You don't know who is who. So you have to say "you, you, you, you." But somebody fortunately introduces them. This is Rama, this is Krishna, etc. And then you say, "I want Rama." "Hey Rama, listen to me." "Hey Krishna, listen to me." "Hey Devadatta, listen to me."

So what is the function of a name? To distinguish every object from the particular object we want to interact with. That is the function of the ''Nama''. So all ''Vrittis'', all thoughts, all mentations also have different qualities. One is happiness, another is unhappiness. So if you want to express, "I am an unhappy person," or "I am a very happy person," of course, that is what we do, hypocritical as we are. Whenever we see somebody, "I have passed first class." "Oh, congratulations, I am very happy." But really, I am not happy because my dull, idiotic eldest son has not even passed the examination. So I am not happy. If my fellow had at least passed, I would have some reason to congratulate. So this is how we have learned to be hypocritical. It is necessary in society. You can't go around saying, "I am jealous of you," "I hate you," etc. Then society cannot function. We have to pretend we love each other. Husband says, "I love you." And wife says, "I love you." Children say, "We love you." And parents also say, "We love you." All the while, especially thinking about the daughters, "How soon are you going to grow up?" Because you are called a ''duhita'', a milker of the family. Anyway, what are we talking about? Every experience that we have, that is called a thought. And every thought has to be distinguished from every other thought. So we actually give names: cleverness, intelligence, all-knowing, dullness, stupidity, and what we call instantaneous recognition, etc. So to distinguish one thought from another, one type of experience from another type of experience, we have to give names to these different experiences. All experiences are in the form of thoughts, mentations, or vrittis. So in the next ''mantra,'' 16 such names are enumerated. But we should not think there are only 16. For example, after going through all those things, we have to say that this is ''kama'', this is ''krodha'', this is ''lobha'', this is ''moha'', this is ''mada'', this is ''matsarya,'' etc. So happiness, unhappiness, creativity, non-creativity, dullness. So many feelings are there. So many different names should be there. But we have to acknowledge that the ''Upanishads'' need not go on prolonging all these things. They have roughly classified them into 16 names. We can include all these within a subclass, etc. That is very important.

Now, what is the point of all these namings? Because what does a name do? A name specifies a particular object or person. Every name separates everything else from one particular object, one particular person. It is to separate one object from everything else that we require a specific name. That is the normal convention. But in this Upanishad, we encounter an abnormal convention. What is that? Every thought points out to only one object. We need not call it an object. We can call it a being. What is that being? ''Shuddha Chaitanyam''. Let me give a simple example before I go further. For example, I see a tree. How do I know it is a tree? How do I know I am seeing? Because there is awareness. I am aware I see a tree. I am aware I see a man. I am aware I see a table. So every name points out, because of awareness, I am able to see, to hear, to smell, to touch, to taste, and experience happiness, unhappiness, anger, lust, jealousy, desire, and everything else that we encounter. But what is the point? The point is we should not be identified with the participating "I". Because of whose presence, I am really able to experience everything. Because of whose absence, I can never experience anything. I will be like a dead person. It is to point out that one being, because of whom we are able to experience everything else. This is the point. And what is that? ''Prajnanam''. How do we know? Because the ''Upanishad,'' the ''Rishi'' himself says, "''Prajnanasya namadheyani''." Here "''namadheya''" means names. Names of the ''Prajnanam''. But we can interpret it in a slightly different way. Instead of saying "''namadheyani''", names, we can say these are the manifestations. ''Prajnanam,'' that is pure consciousness, manifests as seeing, as hearing. And this idea has been explored in many other ''Upanishads'' that the real seer, the real hearer, the real smeller is different. But the body and mind are only instruments. So the real hearer is ''Paramatma'' only, nobody else. That means the normal ''ahankara'' that we have, it doesn't exist at all. We are unnecessarily claiming that "I am the seer, I am the hearer, I am the taster." No. ''Paramatma, Shuddha Chaitanyam'' alone is the real hearer, real seer, real ''karta'', real ''bhokta''. And if we can understand it, we will attain ''mukti.'' And that is the real purpose. So this is what "''pratibodha vidita''" signifies.

In ''Kena Upanishad'', when discussing ''pratibodh''a, here ''bodha'' means meditation. Here what is called ''prajnanasya namadhyani''. In ''Kena Upanishad'', it is called ''bodha. Bodha'' means awareness. What is aware? I am aware of a tree, aware of a human being, aware of a table, etc. Different names are used. Here it is used ''namadhyani''. There it is used bodha. But ''pratibodha'', every thought reminds us that it is ''Paramatm''a. And that is the essence of ''Purusha Suktam'' also. "''sahasrashirsha purushaha sahasrakshaha sahasrapat''" All heads are His. All eyes are His. All ears are His. All hands are His. All feet are His. In fact, nothing else exists excepting that ''Paramatma''. So this is just to remind ourselves. Why am I reminding? Because the whole purpose of spiritual practice is to get rid of ism or tism. What is this ism or tism? Egotism. Egoism. So ego means aham. And aham means ''Paramatma.'' But ''ahamkara'', I am a man, I am, is ''Paramatma''. I am plus man, that is called ''ahamkara''. That ''kara'' has to be gotten rid of. ''Aham'' can never be gotten rid of. So when I become ''aham'', then there is no second. Because to say, I am a man, that means I am denying. I am not a woman. I am not a tree. I am not a table. I am not a dog. I am not a donkey, etc. But to say aham, that means, this is called ''sarvatma bhava. Paramatma bhava''. I am everything. Even that I am everything is that expression. Everything is also because of the mind. But really, I am. "''Oham, brahma." "Aham, brahma, asmi.''" That is also an expression. So, last class I introduced the second ''mantra'' also. What we call ''hridayam'' is mind. What we call mind is ''hridayam''. Don't go on separating those two. And what is the nature of this ''manas? Manas'' means thoughts. Mentations. Called ''vrittis. Chitta vrittis''. And these ''chitta vrittis'' are of 16 types. What are they? ''Agnanam. Vijnanam. Pragnanam. Medha. Drishti. Dhriti. Matehi. Manisha. Jyoti. Smriti. Sankalpah. Ratuh. Asuh. Kamah. Vashah.'' Etc. And then in the end. ''Pai. Paiyariyo. Orishe''. Enumerating all these. All these are called different names. Different manifestations of ''Pragnana. Pragnana'' here means ''Brahman''. And that is also beautifully enumerated in the third ''mantra''. Which we will talk about it. If there is time. Today itself. These are called. And all these are different manifestations. But in order to separate one particular ''vritti'' from other ''vritti''. Happiness vritti from unhappiness ''vritti.'' Anger ''vritti'' from desire ''vritti''. Etc. Different names are given. How many? 16. But as I mentioned. It need not be 16. In fact. Etc. We have to add. And the example I have given. ''Kamah. Krodha. Lobha. Moha. Mada, Matsarya.'' They have not been mentioned here. You can add any number of them. Because ''vrittis'' are innumerable. So expressions are also innumerable. So the names also must be innumerable.

Now we will briefly go through what these 16 are. First is ''Sanyanam''. What is ''Sanyanam''? It is a general basic awareness. Every living creature is aware that it exists. Every living creature is completely aware, both in the waking state and dream state, and very vaguely in the deep sleep state. "I am. I am." ''Aham Asmi. Aham Asmi.'' That is called ''Sanyanam.''

Then ''Aagnanam''. Don't split it as ''Aagnanam. Aagnanam''. It means superior knowledge, superior awareness. There are some people whose knowledge is extraordinary. For example, Einstein, Beethoven, Kalidasa, Bhavabhuti, Varnabhatta, Swami Vivekananda, Swami Rama Teertha, Ramana Maharshi, etc. Their knowledge is extraordinary. Taking the life of Ramana Maharshi as an example: one day, he entered the kitchen and observed with a keen eye. He noticed a huge basket full of things that were thrown away, such as stems attached to brinjals. He said, "Here you are throwing them away. You know, we can make a very beautiful curry out of it." The lady replied, "We never heard about it." So, he taught them how to make the curry. By the end, the demand for Ramana Maharshi's special item was high in the restaurant. So, one meaning of ''Agnanam'' is ''Visheshagnanam'' or ''Apathagnanam'', indicating a tremendous amount of knowledge. Only ''Parameshwara'' has complete knowledge, but there are yogis and people who possess much knowledge. Sri Ramakrishna, for example, had tremendous knowledge. He would use every matchstick efficiently to produce light. This is called ''Aagnanam. Aasamantata Gnanam'' refers to a superior consciousness to know many things. Some individuals even possess ''trikala agnanam'', knowing about future events, as seen in the case of ''Brahmam'' from Andhra Pradesh, who was said to have written a book about future events.

The point is not whether it is right or wrong. There are people who could know even about the past, about the future, etc.

Third is ''vijnanam''. What is ''vijnanam? Viseshagnanam''. Somebody can cook well. Somebody can sing well. Somebody can play well. Somebody can play what is called instrumental musical instruments, like ''tabla'', etc. Some people have got tremendous knowledge in specific areas, such as brain surgeons or heart surgeons. ''Viseshagnanam.''

Fourth one is ''pragnanam. Pratibha Gnanam''. Here, the interpretation given is when one is suddenly confronted and has to reply, many of us become mute. But many people have what is called ''samayaspurthi''. They know how to recollect something and then express it. This is called ''pragnanam''. Let's not identify this pragnanam with ''Brahman''. These are manifestations of pragnanam, not ''Brahman''. So, ''tatkalika pratibha.''

Then ''medha.'' Some people have special intelligence to understand, for example, the meanings of scriptures like ''Upanishads, Bhagavad Gita,'' etc. That is why we pray.

Medhā devī juṣamānā na āgād-viśvācī bhadrā sumanasyamāna .

Tvayā juṣṭā nudamānā durūktān bṛhadvadema vidathe suvīraḥ ..1..

This is called ''Medha Suktam.''

''Drishti.'' Perception. Some people, when they see, can perceive things much better because they focus, concentrate, and analyse. This is called ''Drishti''. There are many other aspects of ''Drishti,'' such as ''kudrushti, sudrushti.''

Seventh is ''Drithi. Drithi'' means the capacity to preserve any thought for a specified length of time.

Mati means ''mananaselanam'', the capacity to reflect. This is why ''mananaselavan'' is called ''muni. Muni'' means one who has the capacity to dwell until the idea becomes very clear and all doubts are completely removed. This is the second step in spiritual progress according to ''jnana marga'': first is ''shravana'', second is ''manana'', and third is ''nidhidhyasana'', becoming what one knows to be the right thing.

Ninth is called ''manisha. Manisha'' means free will. Even though one may be in society, for example, attending a party where everyone is drinking, one has the free will to choose not to drink alcohol. This capacity of free will in performing actions and living a free life is called ''manisha''. According to Sri Ramakrishna, a human being who doesn't know how to live independently, who is always totally dependent, is unfit to be called a human being. This is called ''manisha'' or ''swatantra Jeevana.''

Then ''jyotihi. Jyotihi'' means is mentioned a little bit. ''Dukham''. That is one type of depression, one type of unhappiness, to feel because things did not happen according to our will, or things happened to other people which we did not wish to happen to them, bringing jealousy, etc. And ''dukham'', that is called ''jyotihi.'' This is the tenth expression.

Eleventh is ''Smruthi,'' memory. We all are endowed with memory. Otherwise, what happens? Once you go forward and a tiger is about to tear you to pieces, somehow you climb a tree, and then you remember. Whenever next time I see a tiger or a lion or a wild dog or Alsatian or whatever it is, I must escape myself. Suppose you forget, then unhappiness will be there. And suppose a boring person comes, and you feel like dying, committing suicide, rather than hearing anything more from that person. So your memory should be clear. Then you see that person from a long distance, you remember that person, and then run the other way. That is called ''smruthi.'' But the highest form of ''smruthi'' is

anta-kāle cha mām eva smaran muktvā kalevaram

yaḥ prayāti sa mad-bhāvaṁ yāti nāstyatra sanśhayaḥ. B.G:8.5

And Arjuna, Krishna clearly defines, "Oh Arjuna, did you hear what I said?" And then he said, "Yes, yes. ''Nasto mohaha smruthi labdha."'' I remembered ''smruthi''. What ''smruthi'' are we talking about? ''Atma smruthi.'' I know. I was thinking I was Arjuna. I am indebted to Drona and Bhishma. No. ''Atman''. And Bhishma is also ''Atman''. Drona is also ''Atman''. But about Duryodhana, he is also ''Atman'' only. That is called ''smruthi.''

''Sankalpaha'' is a very important word. Whenever we do some ''vrata'', some ''puja'', or New Year's resolution, this is called that I want to become a better person. So I must do some ''sankalpa. Sankalpa i''s a promise to the Divine Lord that I will not stop trying until I achieve this particular objective or develop a particular quality or become a better person, etc. ''Sankalpa. Sankalpa'' also means imagination. Everything, of course, starts only with imagination. So even upasana is nothing but imagination. Only when we realize God, that is a fact. That is not a ''kalpana''. That is an imagination. Every dream is an imagination. So this planning, imagining, but most important, I want to lead this kind of life. And when that becomes a sacred act, that becomes a ''kratu. Kratu'' means determination. Interestingly, this word ''kratu'' is also used synonymously with ''sankalpa''. But here, ''Sankalpa'' means mental action. ''Kratu'' means a physical action. Really speaking. So here ''sankalpa, kratu''. ''Kratu'' means I will put it into practice. I will practice it until I achieve what I want to achieve.

Then ''asuho''. But we are not talking about ''pancha pranas''. We are talking about mental ''vrittis. Vrittis''. Here ''asu'' means liveliness. So when somebody is talking on a subject, he is full of enthusiasm. Why? Because he is interested. He loves and enjoys it, thinking others are also enjoying. You have seen some speakers. Some people are full of enthusiasm, and you also feel enthusiastic. And some people are so dull, you feel like committing suicide. So this is called ''asuho'', a kind of ''vritti'' where you really enjoy whatever you do, whether it be cooking, sleeping, reading, or meditation. There must be ''asu''; otherwise, it is ''nirJeeva'', a dead body. Then ''kamaha''. So all our problems start with ''kama''. What is it? ''Kamaha'' means desire. So this is the fifteenth one. So general desire is called ''kamaha'', but a special desire called man wants to unite with woman. Woman wants to unite with man. This is called ''kama''. Shankaracharya gives this word, that this sexual desire is called ''vashaha'' because this, among the ''kamas'', is ''vasha''. This becomes very powerful. So these are the sixteen. And as I mentioned, you can add any number of your experiences. These are all ''mano vrittis''. That is, ''vrittis''. Here only a few are mentioned as a sample. But what is the point? The point is very simple. Every ''vritti'' must point out as a big sign: Walk this way. Observe. So why am I having this sankalpa? Because it is because of consciousness. Without consciousness, none of these ''vrittis'' will ever become possible. And Patanjali ''yogi'' calls it ''purushaha. Tadha Dhrushta Swaroope Avasthanam''. When we can, through ''Chitta Vritti Nirodaha,'' a beautiful word, we can comment upon it with the help of this, meaning that we have been discussing today. When all vrittis point out to one invariable unchanging consciousness, he is called ''Drashta''. Even we succeed through the practice of ''yoga'' in the form of ''ashtanga yoga: Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi''. This is exactly what ''Bhagwan Buddha'' also calls ''Ashta Marga''. Eightfold way to get rid of what? Krishna, his attachment to this world. So that is the purpose. All these ''vrittis'', whatever ''vritti'' comes. So this ''vritti'' is possible because of whose grace, whose presence? Only ''Shuddha Chaitanyam''. Every ''vritti'' points to its master, without whom the ''vritti'' is impossible to arise. And that is the ''Prajnanam Brahma''. That is why all these ''prajnanasya namadheyani.'' This is what this second ''mantra'' is telling us. Now until here. So all these ''vrittis'' arise in whose mind? In a ''Jeeva's'' mind. What is the nature of the ''Jeeva''? It is a combination of ''Prajnanam'' plus, as a result of this ''Prajnanam'' manifesting in the form of all ''chitta vrittis''. But who is that pure consciousness? So should he always be associated with these ''vrittis''? Or these ''vrittis'' are only pointers: Go this way. It only shows the way finally to reach whom we want to reach. And that is the only purpose. That is called ''tat padartha vicharaar shodhana''. This is ''tvam padartha. Jeeva padartha. Jeeva's'' nature. That is ''Chidabasa'' plus all these ''vrittis''. But pure consciousness called ''Prajnanam'' is the nature of ''Paramatma''. That is what it wants to lead us. So that ''Prajnanam Brahma'' is going to be enumerated in the coming ''mantras'', actually speaking. Now that is what is being said. First of all, where is that ''Prajnanam Brahma''? In the form of all ''vrittis''. Every ''vritti'' again is a ''namadhey''a. Name. And every name only points out to the named. And here in this third ''mantra'', indirectly, ''Prajnanam'' is pointed out in the form of everything in this world. This is the essence of the third ''mantra'' in this third chapter of this ''Aitareya Upanishad.''

What do you mean? I will give a very small summary so that we can understand better. See, I am a person, you are a person, and we are friends or enemies, related or not related. We love or we hate. But what do we want? Whether we love, whether we hate, whether we quarrel, whether we win, whether we lose. What is it that we are aiming at? I want to have uninterrupted happiness. And where is it to be attained? When we find that, where from?

''yato vā imāni bhūtāni jāyante; yena jātāni jīvanti; yat prayanty abhisaṁviśanti; tad vijijñāsasva; tad brahmeti.''

(Taittirīya Upaniṣad 3.1.1)

I added this. It was not there in the ''Aitareya Upanishad'' actually. So when we look at this world, the whole world consists of what? Living and non-living. Earlier I mentioned it, ''Lokapalaha. Aitareya Upanishad''. What is ''Lokapala''? That is ''Adhishtatru Devatas''. The ruling ''Devatas''. Residing ''Devatas''. And the entire physical world with which we are interacting called ''Adhibhuta''. And we ''Jeevatma'' called ''Adhyatma''. So ''Adhyatma, Adhibhuta, Adhidaiva''. All these three things consist of ''Nissamsara''. Entire creation. Now in this third ''mantra'' what is it telling? The whole universe is nothing but a manifestation of that ''Prajnanam Brahma'' and ''Brahma. Prajnanam'' is ''Brahma. Brahma'' is ''Prajnanam''. So ''Brahma'' is manifesting in the form of this entire universe. There is nothing. I say myself, the world and the ruler who is all this triangle. The whole thing is nothing but a manifestation of ''Brahman.'' Supreme reality. ''Paramatma''. That is what he wants to say.

I will read out.

''eSha brahmaiSha indra eSha prajApatirete sarve devA imAni cha''

''pa~nchamahAbhUtAni pRithivI vAyurAkAsha Apo''

''jyotI.nShItyetAnImAni cha kShudramishrANIva .''

''bIjAnItarANi chetarANi chANDajAni cha jArujAni cha svedajAni chodbhijjAni''

''chAshvA gAvaH puruShA hastino yatki~nchedaM prANi ja~Ngama.n cha patatri''

''cha yachcha sthAvara.n sarva.n tatpraj~nAnetraM praj~nAne pratiShThitaM''

''praj~nAnetro lokaH praj~nA pratiShThA praj~nAnaM brahma .. 3..''

'''He is Brahma, He is Indra, He is Prajapati; He is all these gods; He is the five great elements—earth, air, akasa, water, light; He is all these small creatures and the others which are mixed; He is the origin—those born of an egg, of a womb, of sweat and of a sprout; He is horses, cows, human beings, elephants—whatever breathes here, whether moving on legs or flying in the air or unmoving. All this is guided by Consciousness, is supported by Consciousness. The basis of the universe is Consciousness. Consciousness is Brahman (Prajnanam Brahma).'''

So first, I will deal with this last word. ''Prajnanam Brahma - Prajnanam'' means consciousness. Consciousness is ''Brahman. Brahman'' is consciousness. And so what is it? ''Pragyane Sarva Pratishtitam'' - Everything is established. Everything is dependent without which nothing can be. That is called ''Prajnanam''. That is called ''Brahma''. Instead of saying ''Brahma'', here Aitareya Rishi uses the word ''Prajnanam''. So, ''Pragyane Pratishtitam'' - everything is ''Prajnanam'' - it is the ''Adhar''a, it is the substratum. No awareness, no I, no you, no world. Just as a small glimpse we get of this truth to understand in the ''Sushupti'', there is nobody who is looking. That is why we have no problems also. But there is no happiness also. There must be conscious happiness; otherwise, no having. Enumerated all this is ''Prajnanam Brahma'' - everything is nothing but ''Brahma''. This is what again ''Purushasuktam - Purushayevavedam Sarvam - Pususha'' is everything. ''Sahasrasirsha Purusha Ekatasmin Purushe Pratishtitam'' - everything is the manifestation of that ''Purush''. Simple example: so if you want to create your dream world, without you, dream world can never be created. You, the awareness, you who is called the, what is called ''Vishram'' or the waker, is the root cause and the entire dream world is dependent upon you. Entire dreamless world, deep sleep world, is also dependent upon you, the ''Vigy''a''naneta''. How do you know? Because upon waking up, what do you say? 'I had dreams, I was in deep sleep, I did not know anything.' You may not know what experience, because there is no experience, but the experience of deep sleep is crystal clear there in the form: I slept well, I was very happy, and I did not know anything. So, ''Brahmam Sarvam Kalvidam Brahma'' - that is what he wants to point out: ''Sarvam Kalvidam Brahma''. And this is the third ''mantra''. This is ''Prajnanam Brahma'' is called the ''Mahavakya''. So many ''Mahavakyas''; every ''Vakya'' or any statement that indicates the complete union of ''Jeeva'' with ''Paramatma, Jeevatma'' and ''Paramatma'', that is called ''Mahavakya''. And though there are hundreds and hundreds ''Mahavakyas'', the our ''acharyas'' have only chosen four. What are they? This ''Prajnanam''. '''Ayam Atma Brahma.''<nowiki/>' So that ''Prajnanam Brahma'' occurs in the ''Rig Ved''a. This ''Upanishad'' belongs to ''Rig Veda''. So that from the ''Rig Veda'', ''Prajnanam Brahma'' is there, and this is one of the greatest: you are aware, then you are ''Brahman''; you are aware, you are ''Brahman''. Not only that, you are existing, a stone is existing, it is also ''Brahman''. So whatever existence is there, ''Sat'' is there, ''Chit'' and ''Ananda'', though not manifest, but definitely they are there. Taken our way, operated in today's class very briefly; we go how ''Aithareya Rishi'' wants to express everything as ''Brahman'', manifestation of ''Brahman''.

Here it is like Bhagwan Krishna, the old ''10''th chapter is ''Vibhuti Yoga'', everything is myself only. So here it goes, E''sha Brahma''. So here, ''Brahma'' means not ''para brahma'' but the creator ''Brahma. Esha'', this ''Prajnanam Brahma'' is ''Brahma'' the creator. ''Indra Esha, Indra'' is the ''Prajapat''i, is the ''Vishnu. Ete sarve deva,'' whatever ''devas'' deities we come to know through the ''Vedas'', through the ''Upanishads'', through the ''Puranas'', through the ''Tantras'', it is all nothing but the manifestation of ''Brahman. Imani cha pancha bhutani,'' and all these ''pancha bhutani'' used the word ''imani'', these, these means which we are directly experiencing here. What are they? ''Prithvi,'' earth, ''vayu'', air, ''akashaha'', space, ''apaha'', water, ''jyoti'' means ''agni''. ''Etani,'' and ''imani cha shudra misraniva'', all the beings that are with beneath our notice, very smallest one we can't even see, they're also nothing but ''Brahman''. Sri Ramakrishna says, one day I saw a worm, it is wriggling. I saw ''Brahman'' himself wriggling in the form of that insect. So ''bijani taranisha'', wherever you see a ''bija'', what is a ''bija''? That which is going to manifest as a plant, as a human being, as an animal, or as anything, that is called a ''bija''. Whatever ''bijas'' and every creature in this world, living creatures are divided into four categories. What are they? ''Andaja,'' egg-born, ''Jaruja,'' womb-born, ''Svetaja'', sweat-born, ''Udbija'', seed-born. That is this, we will talk about the details later on. So this is one type of classification our ''Rishis'' have come from very early. All the living beings are classified as if they are coming from these four seeds, four ''Mulakaranas''. Then ''Ashwaha'', horses, ''Gavaha'', cows, ''Purushaha'', all human beings, ''Hastinaha'', all elephants, and why go on telling whatever is alive, ''prana'' is there, living creature is there, whatever is moving, whatever is flying, and whatever is alive but not moving here and there like trees, etc., plants, etc., everything is the manifestation of the side manifestation of that ''Brahman'' called ''Prajnanam. Prajnane Pratishtita'', the whole world is established, manifesting, and without which the world cannot live. ''Prajnaneraha Lokah''a, and whatever we are experiencing, we are able to experience because of this ''Brahman, Prajna Pratishta'', ultimately that ''Prajna i''s the only substratum, and that ''Prajnanam'' is ''Brahma''. And we will discuss it in our next class.
[[Category:Aitareya Upanishad]]

Mandukya Karika Lecture 146 on 20-March-2024

2024-03-26T16:47:10Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
As we are coming to the end of this ''Mandukya Karika'', the commentary of Gaudapada Acharya, Gaudapada is now trying to summarize and put it in simplest terms. Unfortunately, he started borrowing terms which seem to be a little roundabout. So, in our last class, which we completed, the 88th of the 4th chapter called ''Alatashanti,'' now a few technical words specially used by the Buddhistic schools of philosophy. Probably they were very much current at the time of Gaudapada's living or borrowed. And so we have to understand, actually, it is extremely simple for us.

What is he talking about in these few ''Karikas'' or verses? He is trying to find out, re-describe what we have already studied: three states every living creature experiences. With the waking, the dream, and the dreamless states. And what we think that we are the waker, dreamer, and the deep sleeper. But really speaking, as we discussed earlier, that whatever changes is ''Mithya.'' And there is no equivalent in the English language for this word ''Mithya''. It is neither real nor unreal. We can call it ''Maya. Mithya'' is the best word. We have to familiarize ourselves with it.

So, we identify and say, whichever state we are experiencing, until that state lasts, that we consider as real. Since it is real, we think that we are that reality. So, I, the waker, is the reality in the waking state. I, the dreamer, is the reality in the dream state. I, the sleeper, is the reality in the deep sleep state. But, whatever is changing, there is a phenomena here. To know that something is changing, and we definitely know. When we wake up, we can analyse the dream as well as the deep sleep. Say, my waking state has changed into dream. Dream has changed into deep sleep. So, I am witnessing that one. And what is the fundamental pillar of ''Vedanta''? Whatever I experience is not me. Whatever I experience is an object. But, I am completely different, completely opposed to what we call the object, the subject, and the object. Light and darkness can never be the same. Even there is no remotest resemblance to it. When we wake up to this fact, then something else comes. I am not the waker. I am not the dreamer. I am not the sleeper. Then there is only one possibility. I am the cognizer. I am that awareness. I am that pure consciousness. And there are no two pure consciousnesses. There is no multiplicity in consciousness. This is what Gaudapada wants to drive into us.

And instead of, as I said, as I explained just now, simplistic words, we are experiencing the waking, the dream, and the deep sleep. And since I am experiencing them, I am the experiencer, unchanging, independent experiencer. And whatever is experienced is changing and dependent. Let us always keep these two characteristics. What is reality? That which is unchanging. And what is unreality or ''mithya'' here? That which is changing. That means subject to time. And that which is dependent. That means it is not consciousness. It is what is called ''anatma'', not ''atma''. These are the two important concepts.

As I mentioned, here Gaudapada has already introduced, from 87 verse onwards, certain technical words. As I said, they are terms borrowed from the Buddhist philosophical schools. What are they?

सवस्तु सोपलम्भं च द्वयं लौकिकमिष्यते ।

अवस्तु सोपलम्भं च शुद्धं लौकिकमिष्यते ॥ ८७ ॥

savastu sopalambhaṃ ca dvayaṃ laukikamiṣyate |

avastu sopalambhaṃ ca śuddhaṃ laukikamiṣyate || 87 ||

87. (''Vedānta'') ''recognises the ordinary'' (''empirical) state of waking in which duality'', ''consisting of objects and ideas of coming in contact with them'', ''is known. It further recognises another more subtle state'' (i.e., ''the dream common to all) in which is experienced duality'', ''consisting of the idea of coming in contact with the objects'', ''though such objects do not exist.''

I will translate these few so that it will be very easy.

''Vastu'' means an external object is called a ''vastu. Upalambham'' means a thought about that object. For example, if I am seeing a house, so the house is the ''vastu''. And my knowledge in the form of a thought in my mind that this is a house is called ''Upalambham''. And these two, there are external objects and there are thoughts in my mind within me that there are really external objects outside me. That is called waking state. And then what is the dream state? ''Avasthu'', there is no real object. But as I said earlier, there is what we call thought is there. Thoughts. So in the dream state, the thoughts themselves become the objects. So ''Avasthu'' means simply thoughts. Whatever is experienced during the waking state.

And now ''Upalambham''. So already there are thoughts in my mind. But there is an experience is there. ''Upalambham'' means what? My experience, there are things outside. Even in dream, there is something called, I am sitting and dreaming that I am looking from my window, from inside the house, through the window, outside. Outside, there are thousands of objects. They are outside, external. But I am inside. But upon waking, we understand these outside and inside are only my thoughts. And if we apply the same criteria, even in the waking state, there is no outside, there is no inside. They are only my thoughts.

So what is the nature of this dream? There is no external object. But there is a thought about that object. And the thoughts give as real an experience as the waking state. But we think there is an external world and I am in the waking state. While dreaming, nobody says, "I am in the dream state." Everybody says, "I am in the waking state." But curiously sometimes, within the dream, that is, upon waking up, what we call the dream, there is an external world. And in dream also, we can dream that we went to sleep and we were having a dream. Dream within a dream. So dream state is first to dream. And when we sleep within the dream state, and dreaming, creating another, that is called a second dream. So it is a dream. This is the characteristic of the dream state.

And what is the common characteristic? ''Dwayam. Dwayam'' means these two go together. There is an object and there is a thought about the object. And so this is called reality. The subject, the object, the knower, the known, that is there. And both these, waking and dream, are called ''Laukikam''. So the waking is called ''Laukikam''. But curiously, the dream experience is called ''Shuddham''. Here the word ''Shuddham''. We should never mistake pure state, no. For God's sake, forget that meaning. Here ''Shuddham'' means pure mental or a thought in the mind. ''Shuddham'' means there is no external object. And that is why it is called ''Shuddham''. These are the two states, ''Vastu'', ''Upalambam'', an external object and our thought about it. In the dream state, our thought and our thinking that there is an external object and both, that division is there, duality is there. And both are ''Laukikam'' means a state of ignorance. But the dream state is called ''Shuddham'', not really. Otherwise, in every dream state, everybody becomes pure. And as soon as purity is attained, the person must wake up a realized soul. But it doesn't happen. Here ''Shuddham'' purely means no external object. That is the meaning of the word ''Shuddham''.

So our thoughts in the dream state could be as impure as the thoughts when we are experiencing in the waking state. But as different from these two states, which two states, waking and dream, there is another called ''Lokottaram''. This is again a Buddhist term. What is ''Lokottaram''? It is a peculiar state. We are not aware at that time. So we think like that, that I am not aware. I did not know anything. This is called the deep sleep or ''Sushupti'' state. Simply squeezed together, summary of this is, there are three states, the waking, the dream and the deep sleep. And in waking state, what are they? That there is an external object and a thought corresponding to that external object. Suppose I see a tree and there is a tree thought. Tree outside and a tree thought inside. That is called waking. In the dream state, there is this thought. What thought? Tree thought. But then when we are dreaming, that tree thought now becomes an external object. So there is also an external object in the dream. So we imagine and corresponding thought. But it is called ''Shuddham'' because there is no external object. It is only recollecting the memory. And both these states are state of ignorance.

What about deep sleep? That is called ''Lokottaram''. Is that a state of bondage? Yes, equally it is a state of bondage. Why? That is called ''Karana Sharira''. That is, we have to wake up because deep sleep changes into waking, waking into dream, dream into dreamless. I want to confuse you a little bit further. Our ''Vedantins'' probably didn't have good work, especially the people who renounced the world. So these three states are subdivided into further six states. What is it? ''Jagrat Jagrat, Jagrat Swapna, Jagrat Sushupti, Swapna Swapna, Swapna Jagrat, Swapna Sushupti, Sushupti Sushupti, Sushupti Jagrat'', and ''Sushupti Swapna''. I don't want to confuse ourselves further. In the waking state, you are completely aware of an object and that is called ''Jagrat Jagrat''.

And while you are talking, say you are talking with your friend or somebody known, it could be a teacher also, your ''Guru'' also, God also, suddenly you remember, this fellow, my God, he had bestowed so many things on the other devotee, but in my case, he only starts giving a smile, like ''Vishnu'' in the form of ''Mohini''. He was bestowing his smile on all the ''Asuras'', but distributing the ''Amruta'' to all the ''Devas''. Only two fellows, they became aware, jumped the queue, sat with the ''Devas,'' and they were what we call the eclipses, ''Rahu'' and ''Ketu''.

Anyway, you are doing something, suddenly your mind takes off to some other object, that is called ''Jagrat Swapn''a. And in between, in between two thoughts, there is a blankness there, and that blankness is called ''Jagrat Sushupti''. And so they say, there is pure dream when you are completely awake in the dream state and experiencing, and then suddenly you think, I thought I was in Varanasi, how come I am dreaming that I am in this? So sometimes a little bit of glimpse comes, and that is called ''Swapna Swapna''. And then the same phenomena can be applied to ''Swapna Sushupti''. In between, the mind becomes blank, just like in the waking state, that is called ''Swapna Sushupti.''

And while doing, what happens in ''Sushupti''? We are not aware of time, space, and causation. Suddenly, without waking up, you suddenly remember something from the waking state, that is called ''Sushupti Jagrat''. When you are sleeping without any awareness, that is called ''Sushupti Sushupti''. And when you are a little bit, slightly, suddenly, like a lightning, small remembrance of the waking state, that is called ''Sushupti Jagrat.'' And sometimes you wake up and start a little bit of imagination, and that is called ''Sushupti Swapna''.

So we don't need to go. What is important is, throughout all these three states, what is their common characteristic? They are, first of all, changing one into the other. And just now, I enumerated nine types of experiences. That means, from experience number one, to experience number two, from two to three, three to four, four to five, five to six, six to seven, seven to eight, eight to nine, so again nine to one, like that it is roaming, that is called changeability, and completely dependent upon consciousness. How do we know? When I say I am in the waking state, I am aware, I am aware that I am in the waking state. I am aware I am in the dream state. Why do I say so? So put up with me a little bit, because beautiful thoughts, deep thoughts, supposing I am in the waking state, I am talking with somebody, just now I gave that example, and some remark the other person makes, takes off my mind to that particular person, or whatever it is, and then I come back and say, oh, I should not have thought something else, I should be paying attention to what this person is telling, that means I am completely aware. First of all, I am speaking with this person, secondly, my mind is straight, and then for a second or so, complete blankness, oh, so I did not experience anything. Even to say I did not experience anything, I need consciousness, otherwise I could not have recollected that I did not experience anything. So that awareness is completely different from the ''Mithya'', which has two characteristics, what are they? Changeability and dependability. This consciousness is continuous, unchanging, eternal, whatever be the state. And that is what Gaudapada wants to drive into our mind.

अवस्त्वनुपलम्भं च लोकोत्तरमिति स्मृतम् ।

ज्ञानं ज्ञेयं च विज्ञेयं सदा बुद्धैः प्रकीर्तितम् ॥ ८८ ॥

avastvanupalambhaṃ ca lokottaramiti smṛtam |

jñānaṃ jñeyaṃ ca vijñeyaṃ sadā buddhaiḥ prakīrtitam || 88 ||

88. ''There is another state'' (''admitted by the wise) which is free from contact with (external) objects ana altogether free from the idea of coining in contact with objects. This state is beyond all empirical experiences''. ''The wise always describe the three'', Viz., ''Knowledge'', ''Knowledge of objects and the knowable as the Supreme Reality (which is ultimately knowable).''

There is yet another state. This is the description of the ''Sushupti'' state, as contrasted earlier with the waking and dream states. So in this 88th ''Karika'', there is yet another state of consciousness admitted by the wise, which is free from contact with external objects and also free from inner thoughts. There is no external object and there is no thought about the external object, which are both present in the waking as well as the dream, but in what is called ''Sushupti''. Deep sleep, the body which represents the waking state and the mind which represents the dream state, both become completely merged for the time being, for a temporary period of time. And that state is called deep sleep, ''Sushupti,'' and that is being described in this particular ''Karika''. ''Avastu'', there is no external object. ''Anupalambam'', there is no thought about that object. Therefore, this third state, what is it called? ''Loka'' means ''Jagrat Loka, Swapna Loka'', and this is far beyond both of them, completely separate from both of them. So this is the description. It is ''Smritam'', means thus it is said. So what is that state? ''jñānaṃ jñeyaṃ ca vijñeyaṃ'', This state is beyond all empirical experiences. ''sadā buddhaiḥ prakīrtitam''. ''Buddhai'' means wise people. ''Loka'' means always. Once right knowledge comes, it can never be destroyed. So here is a wonderful point we have to understand. So long as our knowledge is partial or completely opposed, that means partially right, partially wrong is one form, completely mistaken, something is taken in its opposite sense, or doubt-ridden, these three states, our worldly knowledge is characterized by these three. First of all, doubts come. Do I know it completely or do I not know? This is called ''Samshaya Jnana''. And the second one is partially known, partially right, something is right, something I mistaken. And there is something called ''Viparita Jnanam'', means I mistake, like the young man who mistook a black bear on a dark night for his beloved, completely mistaken. So right knowledge, doubtful knowledge, partial knowledge, and completely opposite knowledge, our goal should be to have what is called right knowledge. And that is the person who has that kind of right knowledge. What was the point I mentioned earlier? That all this partial knowledge and completely opposite knowledge, or doubtful knowledge, they are subject to change. Scientists are always doing it. They discover something, oh, we have discovered everything. And the next scientist comes, no, no, that is completely wrong. This is the right thing. Like that, every knowledge that is discovered so far is being denied by the next person, but it is not complete denial. It is expansion of knowledge. But a person must come to that ultimate point of knowledge. Once a person reaches, he can never change it. That is called changeless knowledge. And that changeless knowledge is called ''Atman, Brahman'', or it is called real knowledge. That is what Sri Ramakrishna said, ''Gnanam'' can be changed, but ''Vignanam''. So ''Gnanam, Gnayam, Vignanam. Gnanam'' means knowledge. Knowledge of the many things. For example, you see a tree. I know this is a tree. And you see a wall. I see a wall. So I have knowledge of the tree. I have knowledge of the wall. I see a bird. I have knowledge of the bird. So every type of knowledge is called limited knowledge. And it is changing whenever we come across a new object. Not only that, the same object also. I thought this was a good person. No. Like that, our knowledge is being continuously replenished. And that is called evolution. That is the nature of things.

So three types. First is ''Gnanam''. What is the second one? ''Gnayam.'' That is the objects that should be known. ''Gnanam'' is the knowledge of the objects. ''Gnayam'' is the objects about which we come to have knowledge. But the instrument, the consciousness only through which we can distinguish this is an object, this is a thought about an object. That is called ''Vignayam''. Or that is the final knowledge. That is called ''Turiyam''.

So why did all these previous ''Karikas'' were described? To make us think. Whatever is changing, whatever is dependable is undependable. We want something independent. What is that independent? Pure knowledge. What is the name for that pure knowledge? ''Turiyam''. And this is the essence of the whole ''Mandukya Karika.'' So ''Gnanam'', whatever differing knowledges is called ''Gnanam. Gnayam''. All the objects which are the targets of that changing pieces of knowledge. ''Vignayam'' never changes. It is called ''Chaitanyam''. It is called the eternal witness. And this is called ''Turiyam''. That is called ''Brahman''. That is called ''Bhagavan.'' That is called ''Ishwara.'' That is called ''Shakti.'' So that is what Gaudapada wants to tell. So discard all the objects and their knowledges. But that which is witnessing all the so called objects and the thoughts produced when we come into contact with those objects one must be aware who is experiencing both the object as well as the thought or knowledge about that object. And once a person understands and identifies I am that pure knowledge. It is eternal. It is unchanging. And it is pure consciousness. ''Aham Brahmasmi'', that is what it means. That should be the goal. And he who realizes I am ''Brahman'', I am ''Turiyam'' he is called a ''Buddha'', a wise person.

So now this is what is being again repeated in the 89th ''Karika.''

ज्ञाने च त्रिविधे ज्ञेये क्रमेण विदिते स्वयम् ।

सर्वज्ञता हि सर्वत्र भवतीह महाधियः ॥ ८९ ॥

jñāne ca trividhe jñeye krameṇa vidite svayam |

sarvajñatā hi sarvatra bhavatīha mahādhiyaḥ || 89 ||

89. ''Knowledge and the three fold knowable being known, one after another, the knower possessed of the highest reason spontaneously attains to the state of knowledge everywhere and in all things in this very life.''

Earlier he said ''Budhai,'' wise people. Here is same idea repeated here. Repetition is not for fault because until we realize the truth repetition is the only way. That is why there is a beautiful ''shloka'' in Sanskrit saying that is ''mantra nam jyamita nasti'' about truths. ''Mantra'' means the truth, highest truth. ''Jyamita'', nothing called that you should not repeat you are telling me for the billionth time. No, it has to be told until we become that. Once we know I am that then there is no need, there is no teacher there is no thought, there is no ''sadhana'' etc.

In this 89th

jñāne ca trividhe jñeye krameṇa vidite svayam |

sarvajñatā hi sarvatra bhavatīha mahādhiyaḥ || 89 ||

A person becomes ''maha-dhiya'' that is a realized soul. When he attains ''sarva-jnata'', all-knowingness. What is all-knowingness? That there is no all at all. There is only ''Brahman'' and about ''Brahman'' we should never say ''Brahman'' is everything because so long as we see infinite number of things countless countable things we have to say it is nothing but ''Brahman.''

For example, you are seeing a hundred ornaments, so this ornament is different from that ornament, but every ornament is made up of gold. So long as we do not realize there is, from the viewpoint of the basic material, there is no difference between one and the other. Even the smallest ornament is nothing but gold; its value may be different because we measure it. It is a small quantity of gold and a big ornament that goes around the waist, that is very heavy and that costs a tremendous amount of weight of gold; it is more costly. That is a ''vyavaharika'', transactional world, but the truth is small ornament, big ornament, every ornament is nothing but pure gold. Gold is its true nature. That is what he wants to say, that there is no everything; it is only to convey to us because we have not attained to that state of ''sarvajnatha'', all-knowingness. There is no all-knowingness. ''Brahman'' is only one, ''ekaha dvityaha''; there is no everywhere, ''sarvatra''. That is also because we can think only in terms of time-space causation; we have to say past, present, and future. So for us to understand, it is telling when a wise person realizes ''Brahman'', everything is ''Brahman''; everywhere it is ''Brahman''; everything that was in the past, present, and future is ''Brahman''. And he is called ''Mahadhyaha'', the wisest of persons. In simple words, he is called a realized soul; he is called ''Mukta Purusha'', a liberated soul.

But how to attain to that? So we have to first separate. This is a waking state. I am its witness, and whatever I am witnessing is not me. So this is called the knowledge of the waking state. Apply the same thing to the dream state. This is called dream state. I am imagining these things, and whatever I am imagining, I am not what I am imagining. I am totally separate, that awareness. I am that unbroken awareness. That is how from the waking state we go to the dream state, and then even while experiencing deep sleep state, we say even this is a state of changing state, and it is also a dependent state. If I don't have body-mind, the question of deep sleep doesn't arise at all; none of these states will be there. In other words, I am not the body, I am not the mind.

But when a person attains to this realization, he will not say, "I thought I had a body, I had a mind." No, because they never existed. That memory also will not be there. Why? Because the memory belongs to which organ? Mind. When there is no mind, where is the question of remembering the past, remembering the present, remembering the future? So we have to exercise our intellect and say, for ''Brahman'', there is no past, present, and future. When there is no past or future, memory and imagination, they vanish in one go. That is what, but to attain to that state, first we have to say, "I am not the body." And when I progress, the same thing is applied. "I am not the mind." What happens? That is, "I am not the gross body," so waking state gone, vanishing. "I am not the mind," dream state put an end to, gone, vanishing. Then we also see the other state. What is that state? "I am not the sleeper" also. This is, "I am not experiencing ''Sushupti''" also. "I am not the causal body" also. That is called this marvellous thing, that is called denying. "I am not the waker or dreamer or sleeper." Then, through that ''sadhana'' process then a day will come when simply there is whatever comes after "I am." That is a dreamer, a waker, a dreamer, a sleeper. There will be no remembrance, simply "''aham''," "I am." Even that is also human language only, and that will never be broken. That is called all-knowingness. That is called all times, everywhere. And one who attains to this state is called ''Mahadhyaha.''

When knowledge and the threefold—threefold means the ''Jagrat, Sopna, Sushupti'', waking, dream, and deep sleep—are known one after another in their correct sequence, what is that correct sequence? They are changing, they are dependable. He who is possessed of the highest reason spontaneously realizes that state of knowledge everywhere. That means he goes beyond time and space. Everywhere means beyond space, every time all the time means beyond time. That means there is nothing called this world, the other world, past, present, and future which is enumerated in the very what is called very first ''mantra'' of this ''Mandukya Upanishad''. That is what he wants to say in this 89th ''Karika''.

So what is the way? What should we practice? So for that also we have seen, and as I said, Gaudapada is only recollecting. What is he recollecting? That we have to do ''Omkara Sadhana''. And for this ''Sadhana'', for the sake of spiritual practice, we have divided this spiritual practice into four types. So we have divided for the sake of practice ''Omkara'' into four letters. That is why it is called four ''Matras''. What are those four? ''A, O, M'', and ''Amatra''. That which is unsounding sound. ''Akara'' represents waking, ''Ukara'' represents dream, and ''Makara'' represents deep sleep. But that unsounding sound represents the ''Turiyam''. So it is only for the sake of understanding we call it fourth state. We should never call it the fourth state. That state which alone makes these three states possible, without which no state is possible, that is called the fourth state or ''Turiyam''.

So we have to be very careful. Without gold, there is no small ornament or large ornament or largest ornament, nothing will be there. But for the sake of beginners, we say that consciousness associated with the gross body is called waking, associated with the subtle body called mind, that is called dream state, and associated with the causal body, that is called deep sleep state. And that ''Upasana'' has been beautifully explained earlier. That is simple way to put it is, "I am not the waking state, I am not the dream state, I am not the deep sleep state." And when slowly, gradually from the gross to the subtle to the causal and then automatically what remains, that is called ''Turiyam'', this is what he wants to say.

Alright, you told me what is the goal, ''Turiyam'', to know that I am that pure ''Brahman''. And what is my problem? I am in this transmigration-bound soul. And what binds me? My thinking that I am the waker, dreamer, and sleeper. And how to realize I am the ''Turiyam''? Slowly, the gross has to be merged in the subtle. ''Akara'' should be merged in ''Ukara, Ukara'' should be merged in ''Makara'', and ''Makara'' automatically leads to that final state called ''Turiyam''. And again, how to attain ''Sadhana'', spiritual practice, and what are the spiritual practices to be done? That is explained in this 90th ''Karika''.

हेयज्ञेयाप्यपाक्यानि विज्ञेयान्यग्रयाणतः ।

तेषामन्यत्र विज्ञेयादुपलम्भस्त्रिषु स्मृतः ॥ ९० ॥

heyajñeyāpyapākyāni vijñeyānyagrayāṇataḥ |

teṣāmanyatra vijñeyādupalambhastriṣu smṛtaḥ || 90 ||

90. ''The four things to be known first are'': ''the thing to be avoided'', ''the objects to be realised, the things to be attained (by practice) and the thoughts to be rendered ineffective''. ''Among these four'', ''the three things'', ''excepting what is to be realised'', viz., ''the Supreme Reality, exist only as imaginations.''

In the very beginning, that means ''Sadhana'', beginning of the ''Sadhana''.

These ''Sadhanas'' are divided into four categories: ''Heya, Gneya, Apakya, and Vigneya''. For successful spiritual practice, we must have a crystal-clear understanding of these four aspects. Some things, labeled ''Heya'', must be avoided. Secondly, we need to understand and realize our goals clearly. Thirdly, we must identify the things to be attained or accepted. Lastly, we need to render ineffective any thoughts that hinder our progress. Among these four, all aspects except what needs to be realized exist only as imagination. This concise statement highlights the essence: "When we realize ''Brahman, Brahman'' alone remains."

To achieve this, we must avoid certain things, attain specific goals, and progress in our spiritual life by overcoming distracting thoughts. However, these instructions apply only when we perceive ourselves as bound souls. As practitioners, we must heed our ''Guru's'' advice diligently. For instance, if the ''Guru'' advises giving up ''Heya'', we must focus on realizing ''Atman'', which constitutes the second aspect. Then, we must engage in ''Shravana, Manana'', and ''Nididhyasana'' to deepen our understanding, as the third aspect.

Moreover, we must constantly maintain our focus on the ultimate goal, ''Turiyam'', and refrain from indulging in unspiritual thoughts. Achieving this goal necessitates not only understanding what ''Turiyam'' is but also practicing its principles diligently.

We must avoid certain things completely, cultivate divine virtues ''Daiva sampatti'', and maintain a steadfast vision of reaching ''Turiyam''. Once we attain this state, even the thoughts of being a practitioner or progressing toward realization become obsolete.

In deep sleep, where the idea of bondage is absent, thoughts related to spiritual practice cease to exist. Therefore, the external world, internal world, and causal world, collectively called ''Anatma'', are mere appearances. To embark on this journey, we must cultivate pure dispassion through discrimination, giving up ''Anatma'' while simultaneously embracing love for God, the teacher, and the scriptures as antidotes to worldly attachments.

What should be given up? Anything that separates us from self-knowledge must be relinquished. Conversely, whatever aids in realizing our own self must be embraced. Continuously keeping in mind the goal of attaining self-knowledge is paramount. This self-knowledge is eternal and unchanging; it is known as ''Turiyam'' or ''Brahman'', and realizing oneself as ''Brahman'' is the ultimate attainment.

Upon attaining this realization, even the concept of "I am separate from these things" becomes irrelevant, as those things cease to exist in their previous form. This is the essence of ''Sadhana'': transcending identification with the three states of waking, dreaming, and deep sleep, as bondage is inherent only in these three states. So ''Aapyam'' means that which I have to reach this is called ''Brahman, Sadhana Chatushtaya Sampatti,'' I will have to have this.

This is the meaning of this which we will discuss a little bit but the general trend is I must know I am the ''Turiyam'' which means I am not the waker, I am not the dreamer, I am not the sleeper. That is the essence of these verses which we discussed. Then Gaudapada enters into the again reiterating that there is no ''Jeeva,'' everything is ''Brahman'' and nobody is born, nobody is in bondage, and nobody has to do practice any spiritual practice. And that is what he wants to drill from the 91st which we will discuss in our next class
[[Category:Mandukya Karika]]

Mandukya Karika Lecture 146 on 20-March-2024

2024-03-26T11:35:19Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
As we are coming to the end of this ''Mandukya Karika'', the commentary of Gaudapada Acharya, Gaudapada is now trying to summarize and put it in simplest terms. Unfortunately, he started borrowing terms which seem to be a little roundabout. So, in our last class, which we completed, the 88th of the 4th chapter called ''Alatashanti,'' now a few technical words specially used by the Buddhistic schools of philosophy. Probably they were very much current at the time of Gaudapada's living or borrowed. And so we have to understand, actually, it is extremely simple for us.

What is he talking about in these few ''Karikas'' or verses? He is trying to find out, re-describe what we have already studied: three states every living creature experiences. With the waking, the dream, and the dreamless states. And what we think that we are the waker, dreamer, and the deep sleeper. But really speaking, as we discussed earlier, that whatever changes is ''Mithya.'' And there is no equivalent in the English language for this word ''Mithya''. It is neither real nor unreal. We can call it ''Maya. Mithya'' is the best word. We have to familiarize ourselves with it.

So, we identify and say, whichever state we are experiencing, until that state lasts, that we consider as real. Since it is real, we think that we are that reality. So, I, the waker, is the reality in the waking state. I, the dreamer, is the reality in the dream state. I, the sleeper, is the reality in the deep sleep state. But, whatever is changing, there is a phenomena here. To know that something is changing, and we definitely know. When we wake up, we can analyse the dream as well as the deep sleep. Say, my waking state has changed into dream. Dream has changed into deep sleep. So, I am witnessing that one. And what is the fundamental pillar of ''Vedanta''? Whatever I experience is not me. Whatever I experience is an object. But, I am completely different, completely opposed to what we call the object, the subject, and the object. Light and darkness can never be the same. Even there is no remotest resemblance to it. When we wake up to this fact, then something else comes. I am not the waker. I am not the dreamer. I am not the sleeper. Then there is only one possibility. I am the cognizer. I am that awareness. I am that pure consciousness. And there are no two pure consciousnesses. There is no multiplicity in consciousness. This is what Gaudapada wants to drive into us.

And instead of, as I said, as I explained just now, simplistic words, we are experiencing the waking, the dream, and the deep sleep. And since I am experiencing them, I am the experiencer, unchanging, independent experiencer. And whatever is experienced is changing and dependent. Let us always keep these two characteristics. What is reality? That which is unchanging. And what is unreality or ''mithya'' here? That which is changing. That means subject to time. And that which is dependent. That means it is not consciousness. It is what is called anatma, not atma. These are the two important concepts.

As I mentioned, here Gaudapada has already introduced, from 1987 onwards, certain technical words. As I said, they are terms borrowed from the Buddhist philosophical schools. What are they? ''Vastu, Upalambham, Avasthu, Naupalambham, Dvayam, Laukikam, Shuddham, Lokottaram.'' I will translate these few so that it will be very easy.

''Vastu'' means an external object is called a ''vastu. Upalambham'' means a thought about that object. For example, if I am seeing a house, so the house is the ''vastu''. And my knowledge in the form of a thought in my mind that this is a house is called ''Upalambham''. And these two, there are external objects and there are thoughts in my mind within me that there are really external objects outside me. That is called waking state. And then what is the dream state? ''Avasthu'', there is no real object. But as I said earlier, there is what we call thought is there. Thoughts. So in the dream state, the thoughts themselves become the objects. So ''Avasthu'' means simply thoughts. Whatever is experienced during the waking state.

And now ''Upalambham''. So already there are thoughts in my mind. But there is an experience is there. ''Upalambham'' means what? My experience, there are things outside. Even in dream, there is something called, I am sitting and dreaming that I am looking from my window, from inside the house, through the window, outside. Outside, there are thousands of objects. They are outside, external. But I am inside. But upon waking, we understand these outside and inside are only my thoughts. And if we apply the same criteria, even in the waking state, there is no outside, there is no inside. They are only my thoughts.

So what is the nature of this dream? There is no external object. But there is a thought about that object. And the thoughts give as real an experience as the waking state. But we think there is an external world and I am in the waking state. While dreaming, nobody says, "I am in the dream state." Everybody says, "I am in the waking state." But curiously sometimes, within the dream, that is, upon waking up, what we call the dream, there is an external world. And in dream also, we can dream that we went to sleep and we were having a dream. Dream within a dream. So dream state is first to dream. And when we sleep within the dream state, and dreaming, creating another, that is called a second dream. So it is a dream. This is the characteristic of the dream state.

And what is the common characteristic? ''Dwayam. Dwayam'' means these two go together. There is an object and there is a thought about the object. And so this is called reality. The subject, the object, the knower, the known, that is there. And both these, waking and dream, are called ''Lauki Kaam''. So the waking is called ''Lauki Kaam''. But curiously, the dream experience is called ''Shuddham''. Here the word ''Shuddham''. We should never mistake pure state, no. For God's sake, forget that meaning. Here ''Shuddham'' means pure mental or a thought in the mind. ''Shuddham'' means there is no external object. And that is why it is called ''Shuddham''. These are the two states. First two, ''Upalambam'', an external object and our thought about it. In the dream state, our thought and our thinking that there is an external object and both, that division is there, duality is there. And both are ''Lauki Kaam'' means a state of ignorance. But the dream state is called ''Shuddham'', not really. Otherwise, in every dream state, everybody becomes pure. And as soon as purity is attained, the person must wake up a realized soul. But it doesn't happen. Here ''Shuddham'' purely means no external object. That is the meaning of the word ''Shuddham''.

So our thoughts in the dream state could be as impure as the thoughts when we are experiencing in the waking state. But as different from these two states, which two states, waking and dream, there is another called ''Lokottaram''. This is again a Buddhist term. What is ''Lokottaram''? It is a peculiar state. We are not aware at that time. So we think like that, that I am not aware. I did not know anything. This is called the deep sleep or ''Sushupti'' state. Simply squeezed together, summary of this is, there are three states, the waking, the dream and the deep sleep. And in waking state, what are they? That there is an external object and a thought corresponding to that external object. Suppose I see a tree and there is a tree thought. Tree outside and a tree thought inside. That is called waking. In the dream state, there is this thought. What thought? Tree thought. But then when we are dreaming, that tree thought now becomes an external object. So there is also an external object in the dream. So we imagine and corresponding thought. But it is called ''Shuddham'' because there is no external object. It is only recollecting the memory. And both these states are state of ignorance.

What about deep sleep? That is called ''Lokottaram''. Is that a state of bondage? Yes, equally it is a state of bondage. Why? That is called ''Karana Sharira''. That is, we have to wake up because deep sleep changes into waking, waking into dream, dream into dreamless. I want to confuse you a little bit further. Our Vedantins probably didn't have good work, especially the people who renounced the world. So these three states are subdivided into further six states. What is it? ''Jagrat Jagrat, Jagrat Swapna, Jagrat Sushupti, Swapna Swapna, Swapna Jagrat, Swapna Sushupti, Sushupti Sushupti, Sushupti Jagrat'', and ''Sushupti Swapna''. I don't want to confuse ourselves further. In the waking state, you are completely aware of an object and that is called ''Jagrat Jagrat''.

And while you are talking, say you are talking with your friend or somebody known, it could be a teacher also, your ''Guru'' also, God also, suddenly you remember, this fellow, my God, he had bestowed so many things on the other devotee, but in my case, he only starts giving a smile, like ''Vishnu'' in the form of ''Mohini''. He was bestowing his smile on all the ''Asuras'', but distributing the ''Amruta'' to all the ''Devas''. Only two fellows, they became aware, jumped the queue, sat with the ''Devas,'' and they were what we call the eclipses, ''Rahu'' and ''Ketu''.

Anyway, you are doing something, suddenly your mind takes off to some other object, that is called ''Jagrat Swapn''a. And in between, in between two thoughts, there is a blankness there, and that blankness is called ''Jagrat Sushupti''. And so they say, there is pure dream when you are completely awake in the dream state and experiencing, and then suddenly you think, I thought I was in Varanasi, how come I am dreaming that I am in this? So sometimes a little bit of glimpse comes, and that is called ''Swapna Swapna''. And then the same phenomena can be applied to ''Swapna Sushupti''. In between, the mind becomes blank, just like in the waking state, that is called ''Swapna Sushupti.''

And while doing, what happens in ''Sushupti''? We are not aware of time, space, and causation. Suddenly, without waking up, you suddenly remember something from the waking state, that is called ''Sushupti Jagrat''. When you are sleeping without any awareness, that is called ''Sushupti Sushupti''. And when you are a little bit, slightly, suddenly, for a lightning, small remembrance of the waking state, that is called ''Sushupti Jagrat.'' And sometimes you wake up and start a little bit of imagination, and that is called ''Sushupti Swapna''.

So we don't need to go. What is important is, throughout all these three states, what is their common characteristic? They are, first of all, changing one into the other. And just now, I enumerated nine types of experiences. That means, from experience number one, to experience number two, from two to three, three to four, four to five, five to six, six to seven, seven to eight, eight to nine, so again nine to one, like that it is roaming, that is called changeability, and completely dependent upon consciousness. How do we know? When I say I am in the waking state, I am aware, I am aware that I am in the waking state. I am aware I am in the dream state. Why do I say so? So put up with me a little bit, because beautiful thoughts, deep thoughts, supposing I am in the waking state, I am talking with somebody, just now I gave that example, and some remark the other person makes, takes off my mind to that particular person, or whatever it is, and then I come back and say, oh, I should not have thought something else, I should be paying attention to what this person is telling, that means I am completely aware. First of all, I am speaking with this person, secondly, my mind is straight, and then for a second or so, complete blankness, oh, so I did not experience anything. Even to say I did not experience anything, I need consciousness, otherwise I could not have recollected that I did not experience anything. So that awareness is completely different from the ''Mithya'', which has two characteristics, what are they? Changeability and dependability. This consciousness is continuous, unchanging, eternal, whatever be the state. And that is what Gaudapada wants to drive into our mind.

There is yet another state. This is the description of the ''Sushupti'' state, as contrasted earlier with the waking and dream states. So in this 88th ''Karika'', there is yet another state of consciousness admitted by the wise, which is free from contact with external objects and also free from inner thoughts. There is no external object and there is no thought about the external object, which are both present in the waking as well as the dream, but in what is called ''Sushupti''. Deep sleep, the body which represents the waking state and the mind which represents the dream state, both become completely merged for the time being, for a temporary period of time. And that state is called deep sleep, ''Sushupti,'' and that is being described in this particular ''Karika''. There is no external object. There is no thought about that object. Therefore, this third state, what is it called? ''Loka'' means ''Jagrat Loka, Swapna Loka'', and this is far beyond both of them, completely separate from both of them. So this is the description. It is ''Smritam'', means thus it is said. So what is that state? This state is beyond all empirical experiences. ''Buddhai'' means wise people. ''Loka'' means always. Once right knowledge comes, it can never be destroyed. So here is a wonderful point we have to understand. So long as our knowledge is partial or completely opposed, that means partially right, partially wrong is one form, completely mistaken, something is taken in its opposite sense, or doubt-ridden, these three states, our worldly knowledge is characterized by these three. First of all, doubts come. Do I know it completely or do I not know? This is called ''Samshaya Jnana''. And the second one is partially known, partially right, something is right, something I mistaken. And there is something called ''Viparita Jnanam'', means I mistake, like the young man who mistook a black bear on a dark night for his beloved, completely mistaken. So right knowledge, doubtful knowledge, partial knowledge, and completely opposite knowledge, our goal should be to have what is called right knowledge. And that is the person who has that kind of right knowledge. What was the point I mentioned earlier? That all this partial knowledge and completely opposite knowledge, or doubtful knowledge, they are subject to change. Scientists are always doing it. They discover something, oh, we have discovered everything. And the next scientist comes, no, no, that is completely wrong. This is the right thing. Like that, every knowledge that is discovered so far is being denied by the next person, but it is not complete denial. It is expansion of knowledge. But a person must come to that ultimate point of knowledge. Once a person reaches, he can never change it. That is called changeless knowledge. And that changeless knowledge is called ''Atman, Brahman'', or it is called real knowledge. That is what Sri Ramakrishna said, Gnanam can be changed, but ''Vignanam''. So ''Gnanam, Gnayam, Vignanam. Gnanam'' means knowledge. Knowledge of the many things. For example, you see a tree. I know this is a tree. And you see a wall. I see a wall. So I have knowledge of the tree. I have knowledge of the wall. I see a bird. I have knowledge of the bird. So every type of knowledge is called limited knowledge. And it is changing whenever we come across a new object. Not only that, the same object also. I thought this was a good person. No. Like that, our knowledge is being continuously replenished. And that is called evolution. That is the nature of things.

So three types. First is ''Gnanam''. What is the second one? ''Gnayam.'' That is the objects that should be known. ''Gnanam'' is the knowledge of the objects. ''Gnayam'' is the objects about which we come to have knowledge. But the instrument, the consciousness only through which we can distinguish this is an object, this is a thought about an object. That is called ''Gnayam''. Or that is the final knowledge. That is called ''Turiyam''.

So why did all these previous ''Karikas'' were described? To make us think. Whatever is changing, whatever is dependable is undependable. We want something independent. What is that independent? Pure knowledge. What is the name for that pure knowledge? ''Turiyam''. And this is the essence of the whole ''Mandukya Karika.'' So ''Gnanam'', whatever differing knowledges is called ''Gnanam. Gnayam''. All the objects which are the targets of that changing pieces of knowledge. ''Gnayam'' never changes. It is called ''Chaitanyam''. It is called the eternal witness. And this is called ''Turiyam''. That is called ''Brahman''. That is called ''Bhagavan.'' That is called ''Ishwara.'' That is called ''Shakti.'' So that is what Gaudapada wants to tell. So discard all the objects and their knowledges. But that which is witnessing all the so called objects and the thoughts produced when we come into contact with those objects one must be aware who is experiencing both the object as well as the thought or knowledge about that object. And once a person understands and identifies I am that pure knowledge. It is eternal. It is unchanging. And it is pure consciousness. ''Aham Brahmasmi'', that is what it means. That should be the goal. And he who realizes I am ''Brahman'', I am ''Turiyam'' he is called a ''Buddha'', a wise person.

So now this is what is being again repeated in the 89th ''Karika.''

ज्ञाने च त्रिविधे ज्ञेये क्रमेण विदिते स्वयम् ।

सर्वज्ञता हि सर्वत्र भवतीह महाधियः ॥ ८९ ॥

jñāne ca trividhe jñeye krameṇa vidite svayam |

sarvajñatā hi sarvatra bhavatīha mahādhiyaḥ || 89 ||

89. ''Knowledge and the three fold knowable being known, one after another, the knower possessed of the highest reason spontaneously attains to the state of knowledge everywhere and in all things in this very life.''

Earlier he said ''Budhai,'' wise people. Here is same idea repeated here. Repetition is not for fault because until we realize the truth repetition is the only way. That is why there is a beautiful ''shloka'' in Sanskrit saying that is ''mantra nam jyamita nasti'' about truths. ''Mantra'' means the truth, highest truth. ''Jyamita'', nothing called that you should not repeat you are telling me for the billionth time. No, it has to be told until we become that. Once we know I am that then there is no need, there is no teacher there is no thought, there is no ''sadhana'' etc.

In this 89th

jñāne ca trividhe jñeye krameṇa vidite svayam |

sarvajñatā hi sarvatra bhavatīha mahādhiyaḥ || 89 ||

A person becomes ''maha-dhiya'' that is a realized soul. When he attains ''sarva-jnata'', all-knowingness. What is all-knowingness? That there is no all at all. There is only ''Brahman'' and about ''Brahman'' we should never say ''Brahman'' is everything because so long as we see infinite number of things countless countable things we have to say it is nothing but ''Brahman.''

For example, you are seeing a hundred ornaments, so this ornament is different from that ornament, but every ornament is made up of gold. So long as we do not realize there is, from the viewpoint of the basic material, there is no difference between one and the other. Even the smallest ornament is nothing but gold; its value may be different because we measure it. It is a small quantity of gold and a big ornament that goes around the waist, that is very heavy and that costs a tremendous amount of weight of gold; it is more costly. That is a ''vyavaharika'', transactional world, but the truth is small ornament, big ornament, every ornament is nothing but pure gold. Gold is its true nature. That is what he wants to say, that there is no everything; it is only to convey to us because we have not attained to that state of ''sarvajnatha'', all-knowingness. There is no all-knowingness. ''Brahman'' is only one, ''ekahadvityaha''; there is no everywhere, ''sarvatra''. That is also because we can think only in terms of time-space causation; we have to say past, present, and future. So for us to understand, it is telling when a wise person realizes ''Brahman'', everything is ''Brahman''; everywhere it is ''Brahman''; everything that was in the past, present, and future is ''Brahman''. And he is called ''Mahadhyaha'', the wisest of persons. In simple words, he is called a realized soul; he is called ''Mukta Purusha'', a liberated soul.

But how to attain to that? So we have to first separate. This is a waking state. I am its witness, and whatever I am witnessing is not me. So this is called the knowledge of the waking state. Apply the same thing to the dream state. This is called dream state. I am imagining these things, and whatever I am imagining, I am not what I am imagining. I am totally separate, that awareness. I am that unbroken awareness. That is how from the waking state we go to the dream state, and then even while experiencing deep sleep state, we say even this is a state of changing state, and it is also a dependent state. If I don't have body-mind, the question of deep sleep doesn't arise at all; none of these states will be there. In other words, I am not the body, I am not the mind.

But when a person attains to this realization, he will not say, "I thought I had a body, I had a mind." No, because they never existed. That memory also will not be there. Why? Because the memory belongs to which organ? Mind. When there is no mind, where is the question of remembering the past, remembering the present, remembering the future? So we have to exercise our intellect and say, for Brahman, there is no past, present, and future. When there is no past or future, memory and imagination, they vanish in one go. That is what, but to attain to that state, first we have to say, "I am not the body." And when I progress, the same thing is applied. "I am not the mind." What happens? That is, "I am not the gross body," so waking state gone, vanishing. "I am not the mind," dream state put an end to, gone, vanishing. Then we also see the other state. What is that state? "I am not the sleeper" also. This is, "I am not experiencing ''Sushupti''" also. "I am not the causal body" also. That is called this marvellous thing, that is called denying. "I am not the waker or dreamer or sleeper." Then, through that sadhana process.

Then a day will come when simply there is whatever comes after "I am." That is a dreamer, a waker, a dreamer, a sleeper. There will be no remembrance, simply "''aham''," "I am." Even that is also human language only, and that will never be broken. That is called all-knowingness. That is called all times, everywhere. And one who attains to this state is called ''Mahadhyaha.''

When knowledge and the threefold—threefold means the ''Jagrat, Sopna, Sushupti'', waking, dream, and deep sleep—are known one after another in their correct sequence, what is that correct sequence? They are changing, they are dependable. He who is possessed of the highest reason spontaneously realizes that state of knowledge everywhere. That means he goes beyond time and space. Everywhere means beyond space, every time all the time means beyond time. That means there is nothing called this world, the other world, past, present, and future which is enumerated in the very what is called very first mantra of this ''Mandukya Upanishad''. That is what he wants to say in this 89th ''Karika''.

So what is the way? What should we practice? So for that also we have seen, and as I said, Gaudapada is only recollecting. What is he recollecting? That we have to do ''Omkara Sadhana''. And for this ''Sadhana'', for the sake of spiritual practice, we have divided this spiritual practice into four types. So we have divided for the sake of practice ''Omkara'' into four letters. That is why it is called four ''Matras''. What are those four? ''A, O, M'', and ''Amatra''. That which is unsounding sound. ''Akara'' represents waking, ''Ukara'' represents dream, and ''Makara'' represents deep sleep. But that unsounding sound represents the ''Turiyam''. So it is only for the sake of understanding we call it fourth state. We should never call it the fourth state. That state which alone makes these three states possible, without which no state is possible, that is called the fourth state or ''Turiyam''.

So we have to be very careful. Without gold, there is no small ornament or large ornament or largest ornament, nothing will be there. But for the sake of beginners, we say that consciousness associated with the gross body is called waking, associated with the subtle body called mind, that is called dream state, and associated with the causal body, that is called deep sleep state. And that ''Upasana'' has been beautifully explained earlier. That is simple way to put it is, "I am not the waking state, I am not the dream state, I am not the deep sleep state." And when slowly, gradually from the gross to the subtle to the causal and then automatically what remains, that is called ''Turiyam'', this is what he wants to say.

Alright, you told me what is the goal, ''Turiyam'', to know that I am that pure ''Brahman''. And what is my problem? I am in this transmigration-bound soul. And what binds me? My thinking that I am the waker, dreamer, and sleeper. And how to realize I am the ''Turiyam''? Slowly, the gross has to be merged in the subtle. ''Akara'' should be merged in ''Ukara, Ukara'' should be merged in ''Makara'', and ''Makara'' automatically leads to that final state called ''Turiyam''. And again, how to attain ''Sadhana'', spiritual practice, and what are the spiritual practices to be done? That is explained in this 90th Karika.

हेयज्ञेयाप्यपाक्यानि विज्ञेयान्यग्रयाणतः ।

तेषामन्यत्र विज्ञेयादुपलम्भस्त्रिषु स्मृतः ॥ ९० ॥

heyajñeyāpyapākyāni vijñeyānyagrayāṇataḥ |

teṣāmanyatra vijñeyādupalambhastriṣu smṛtaḥ || 90 ||

90. ''The four things to be known first are'': ''the thing to be avoided'', ''the objects to be realised, the things to be attained (by practice) and the thoughts to be rendered ineffective''. ''Among these four'', ''the three things'', ''excepting what is to be realised'', viz., ''the Supreme Reality, exist only as imaginations.''

In the very beginning, that means ''Sadhana'', beginning of the ''Sadhana''.

These Sadhanas are divided into four categories: ''Heya, Gneya, Apakya, and Vigneya''. For successful spiritual practice, we must have a crystal-clear understanding of these four aspects. Some things, labeled Heya, must be avoided. Secondly, we need to understand and realize our goals clearly. Thirdly, we must identify the things to be attained or accepted. Lastly, we need to render ineffective any thoughts that hinder our progress. Among these four, all aspects except what needs to be realized exist only as imagination. This concise statement highlights the essence: "When we realize ''Brahman, Brahman'' alone remains."

To achieve this, we must avoid certain things, attain specific goals, and progress in our spiritual life by overcoming distracting thoughts. However, these instructions apply only when we perceive ourselves as bound souls. As practitioners, we must heed our ''Guru's'' advice diligently. For instance, if the ''Guru'' advises giving up ''Heya'', we must focus on realizing ''Atman'', which constitutes the second aspect. Then, we must engage in ''Shravana, Manana'', and ''Nididhyasana'' to deepen our understanding, as the third aspect.

Moreover, we must constantly maintain our focus on the ultimate goal, ''Turiyam'', and refrain from indulging in unspiritual thoughts. Achieving this goal necessitates not only understanding what ''Turiyam'' is but also practicing its principles diligently.

We must avoid certain things completely, cultivate divine virtues, and maintain a steadfast vision of reaching ''Turiyam''. Once we attain this state, even the thoughts of being a practitioner or progressing toward realization become obsolete.

In deep sleep, where the idea of bondage is absent, thoughts related to spiritual practice cease to exist. Therefore, the external world, internal world, and causal world, collectively called ''Anatma'', are mere appearances. To embark on this journey, we must cultivate pure dispassion through discrimination, giving up ''Anatma'' while simultaneously embracing love for God, the teacher, and the scriptures as antidotes to worldly attachments.

What should be given up? Anything that separates us from self-knowledge must be relinquished. Conversely, whatever aids in realizing our own self must be embraced. Continuously keeping in mind the goal of attaining self-knowledge is paramount. This self-knowledge is eternal and unchanging; it is known as ''Turiyam'' or ''Brahman'', and realizing oneself as ''Brahman'' is the ultimate attainment.

Upon attaining this realization, even the concept of "I am separate from these things" becomes irrelevant, as those things cease to exist in their previous form. This is the essence of ''Sadhana'': transcending identification with the three states of waking, dreaming, and deep sleep, as bondage is inherent only in these three states.

In ''Vedantic'' terminology, the ''Brahmakara Vritti,'' the thought "I am ''Brahman''," acts as the pole vault, enabling one to transcend the three states. The waking state, dream state, and dreamless sleep state are likened to thorns, with the realization of "I am ''Brahman''" being the means to remove them.

Gaudapada further emphasizes that there is no individual self (''Jeeva''); everything is ''Brahman''. No one is born, no one is in bondage, and no one needs to practice spiritual disciplines. This message is reiterated from the 91st verse onwards, which will be the focus of our discussion in the next class.
[[Category:Mandukya Karika]]

Aitareya Upanishad Lecture 21 on 14 October 2023

2024-03-25T20:26:46Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
We have been discussing the third or the last chapter of the ''Aitareya Upanishad''. This third chapter is one of the shortest chapters. It has only four ''mantras'' and one of the greatest ''Mahavakyas: "Prajnanam Brahma"'' - Consciousness is ''Brahman''. Pure Consciousness is another name for ''Brahman''. That ''Mahavakya'' is presented here. And in this third chapter, for the sake of expounding how the whole universe is nothing but pure consciousness, ''Prajnanam'', is being expounded here. In the second ''mantra'', we have seen something extraordinary. This ''Prajnanam'' has been given 16 names. But 16 doesn't mean only 16. Every single modification of the mind, also called mentation, in Sanskrit, is called ''Vritti.'' Anything that modifies, like wheat dough which can be made square, round, flat, oval-shaped, thin or thick, obtains different names. So, one may prepare chapati one day, puri another day, parota another, etc. But what is the point? All of them have a common origin, a common substance. Origin means cause, ''Karana. Karana'' means substance. For example, if we take clay, clay is the cause, ''Karana.'' But it becomes a ''Karana'' only when a pot is made by somebody. So, that pot is nothing but clay. There is no separate object called pot. Applying this principle, whether it is to gold, wood, silver, iron, or anything else, if we take the modern physicist's view, everything is made of particles or even energy. Energy is the ''mula karana''. That energy cannot be produced, cannot be destroyed, cannot be created, cannot be destroyed, but it can be modified. A small part of it can be modified, and that which is modified is called matter. Now, what is the point? The point is, if energy is the cause, anything that is modified out of it is only a modification of name. Previously, we are calling it energy; now we are calling it matter. But this matter can have infinite variations, whereas energy is only one. ''Ekam, Nithyam, Aja, Shasvatah''. All this can be applied. Only the modern scientists lack one thing to become pure ''Advaitins'': they don't say energy is endowed with consciousness. But if we add consciousness, energy is consciousness. And in the Sanskrit language, we call it ''prana''. By the way, this energy is called ''akasha'', and matter is called ''prana''. Swami Vivekananda in his introduction to the ''Raja Yoga'' mentions ''akasha'' and ''prana''. These two are the modifications, the splitting of that pure ''Purusha'' or consciousness. That is called ''Saguna Brahma. Saguna'' always means two: one is ''Brahman'', and another is its ''guna''. Call it ''Maya. Saguna Brahma'''s only quality is ''Prakruti'' or ''Maya.'' This ''Maya'' consists of, as we all know, ''Sattva, Rajas'', and ''Tamas''.

The entire creation is a manifestation of ''Sattva, Rajas'', and ''Tamas'', both in their material and subtle phases, called qualities—goodness, friendliness, evil, or negativity. These belong to the subtler part of it, and something that is gross, called the physical part of it. So without consciousness, matter can never function, and matter cannot be truly recognized. For this purpose, in the second ''mantra,'' the word ''Prajnanam'' has got 16 names, but as I said, not just 16. Whatever modification, it may be 100, it may be a million, it doesn't matter. And I will just point out to you how deep the ''Rishi's'' thoughts are. Why do we say there are infinite manifestations? Because suppose you see a house 10 days back. "This is a house. I know this is a house." That is one name for that house. And you see it the next day. "Is it the same house?" Not at all. So many changes have taken place within 24 hours. You should not strictly call it the same house. The concept of the house, while it remains the same, the physical changes that have gone, subtle changes that have gone, which we notice only in the course of time, there, every minute actually, it is changing. Another example is our body. It is not the same body—a foetus, then a baby, a child, an adolescent. Continuously, change is going on. There is an identity, common identity. "This is so and so." That is unchanging. But all the while, everything is changing. And everything that is changing, we give some general names. For example, "This is a baby." "This is a child." "This is a young man." We recognize the same body with different names. So if every object—creation means time, creation means space, creation means causation—everything is changing all the time. There is nothing which is unchanging. And therefore, if something changes, just as we call a young person a baby, a little more a child, so we have to give a different name. Generally, we confine ourselves only to a few names. So, 16 names are given. But what is a name for? A name is to indicate the named. You call, "Oh Rama!" And immediately, the person named Rama will look at you, being addressed. And supposing there are two Ramas, then you have to add how to distinguish between them—Junior Rama, Senior Rama. Suppose there are many juniors, many seniors, then what do you need to do? So, in our order, there was one Swami. His name was Dheeran. And there were so many Dheerans. How to distinguish? So, one of these Swamis, he had an operation in Rishikesh. And so, he was called Pet Kata Dheeran Maharaj, stomach operated Dheeran Maharaj. And there is only one. If there are two, then you have to say, Junior ''Pet Kata'' and Senior ''Pet Kata''. Like that.

Every name indicates an object. "''Nama''" indicates a "''Nami''." So, this is my body. This is a body. What does it indicate? How do you know it is a body? Because I am aware this is a body. And you are happy. Happiness. I am aware. I am happy. So, that I am aware is the unchanging awareness behind every single name. What is the reason for that? If we are not aware, we won't have knowledge of any particular object. If I am not aware of a tree, the tree is non-existent so far as I am concerned. So, all these names are directly indicating only that ''Prajnanam'', pure ''Brahman''. And that ''Prajnanam'' is ''Brahman''. In order to make this idea clear, in the second ''mantra'', 16 names are given, but in the third ''mantra'', specifically, all the ''Devatas'' are ''Brahman'' or ''Prajnanam.'' All the ''Panchabhutas'' are ''Prajnanam''. All the ''Jeevatmas'', divided into four categories. All the living beings come out of a cause called ''Bija.'' But different types of, let us say, environments help the ''Jeeva'' to come out in the normal way. So, if this ''Bija'' is coming out of what we call the earth, we call it ''Udbija''. If it is coming out of a womb, ''Jarayuja.'' If it is coming out of another egg, like birds, etc., we call it ''Andaja.'' And if some area which is full of moisture, like mosquitoes, etc., insects come out, that is called ''Svedaja. "Sveda"'' means sweat. Sweat means moisture. So, all the living beings have been categorized into these four. But what is important is why am I pointing out? There is a particular word called ''Andaja. "Anda"'' means egg. Anything that is born of an egg. Actually, everything is born of a ''Bija'' only. Egg only. So, our mothers have a lot of eggs in their wombs. Every woman has any number of thousands and thousands, or even, I don't know, lakhs of eggs. So, every living creature is coming out of what is called a ''Bija'', a seed, an egg only, but because some come out from the womb, some grow, but that is why if you say ''Andaja,'' you should not think others are not coming out of an egg. Everything is coming out of the egg only. So, even to make it more specific, horses, cows, all human beings, all elephants, and then how many he can go on enumerating? "''Etkinchat idam prani''." Whatever creatures, living creatures are there, "''prani''" means with consciousness. Please remember, whenever we say ''prana, "prani"'' means one who has got ''prana'', means alive, that means awareness is there all the time. So, consciousness or awareness plus life always go together and that which is inert, like a stone, etc., that is what we think. It doesn't have life, that means it doesn't have consciousness. ''Vedanta'' doesn't accept it. ''Vedanta'' tells, you don't see it, it is not manifest, and that is why, a person in a coma, he is also not having so-called consciousness. No, he is having consciousness. And why do we have to know or accept that this unconscious person has got consciousness? Because a very practical issue comes. What is it? Supposing a person has taken the name of God whole life, and for some reason, his brain has gone. Brain means what? The connection between mind and body is cut off. The brain is the instrument that connects the body with the mind. If the brain is not functioning, memory, everything will go away. That condition is called coma or unconsciousness.

So, here is this person, taking God's name all the time, and maybe, it could be one day, it could be one year, it could be five years. One of our Swamis was like that for nearly one and a half years, completely in a comatic state. Another Swami in the USA, for two, I think three years, like that. So the question was asked to Holy Mother. He who remembers consciously with full awareness, the idea of God, and just before giving up the body, then he will attain to God. But what happens to this person? He has been taking God's name very sincerely practically his whole life. And only now, because of this problem, he is not able to, he doesn't remember anything. So, what does it mean? It means he is not able to communicate with you. You are not able to communicate with him. It doesn't mean he is not able to communicate with himself. He is fully aware. What is the reason? Logic. Logic is mind is separate, brain is separate. Brain is physical, mind is subtle. And therefore, we just don't know what is happening. So when Holy Mother was asked, she gave a most scientific answer. She said that she did not explain in the way that we have been dealing with it. She said that just before going into a coma, that person has been remembering God and that will give him the same result. He will also attain ''Mukti.'' Now, why did I bring out this, that ''prani''? And then all ''pranis,'' all living creatures are divided into two: ''Jangamam'' and ''Sthavaram''. What is ''Jangamam''? That which can move. We can all move. Birds can move. Animals can move. Insects can move. ''Sthavaram'' means what? All the plant kingdom. They cannot move. But nowadays, even scientists are telling, they are also moving slowly, slowly and they move also. If you love them, they are very much moved and they come towards you and it is practically proved. When Ravishankar's classical Sitar music was played through a speaker, a creeper practically went and embraced that speaker. So, a little bit, very restricted movement, you can say, is called ''Sthavaram. Sthiratvam Sthavaram''. But, we cannot say that. Sri Ramakrishna's experience, a stone was jumping and following him when he was walking up and down on the banks of the Ganga at Dakshineswar in Panchavati. Who has to put a limit? So, whatever ''Prani'' are there and then whatever is flying, ''yaccha sthavaram jangamam sarvam.'' That is everything. And we have to include in this everything that which we call, what we call, ''aprani''. That is inert..

''Sarvam tat prajnanetram prajnanepratishtitam prajnanetrolokaha prajnapratishta Prajnanam brahma''

What does it mean?

''Prajnanetram sarvam prajnanetram prajnanepratishtitam prajnanetrolokaha prajnapratishta''

It simply means what? All this description is about what? ''Jagat. Jagat'' is this universe of which we are all part. Of which every living creature acts both as a subject as well as an object. When I am looking at you, I am the subject, you are the object. But when you are looking at me, I am the object and you are the subject. But this looking is accomplished by consciousness or awareness. So my awareness, your awareness, there is no difference. That is the important point.

So earlier, we have seen, ''Brahma''n was alone. He was pure consciousness. "''Sarvam amimesha''." There was no moving thing at all. There was no second thing at all. Then he decided, "I want to create worlds." That is, "I want to manifest." We have discussed it. That means creation means he became the whole universe and he entered into the ''Jeevas evaloka''. That means what? He entered first of all, he became the object, second he became the subject. And this combination of subject and object is called this entire world.

Now, one point, many times I have highlighted it, but again I am emphasizing it. Who says this is living, this is non-living? Who says? Only an ignorant person says it, but ''Vedanta'' doesn't say it. ''Vedanta'' says three things always go together: ''Sat, Chit'', and ''Ananda'' always go together. That means what? Where there is ''Sat'', there will be ''Chit'' and ''Ananda.'' Where there is ''Chit'', there will be ''Sat'' and ''Ananda.'' Where there is ''Ananda'', there will be ''Sat'' and ''Chit.'' It may not be manifest, but you cannot take a knife and say this is only ''Sat,'' only existence, but it doesn't have ''Chit'' or ''Ananda''. And that's what we are doing. Whenever we point out this stone, it is existing, we accept it, but it doesn't have ''Chit'' or ''Ananda'', that is completely wrong. That is not the problem of the stone, it is our problem because of our ignorance. So keep this in mind.

So, in the third ''mantra,'' what is it telling? That he is everything. I will read out the ''mantra'' and quickly go through it because we have discussed it.

''eSha brahmaiSha indra eSha prajApatirete sarve devA imAni cha''

''pa~nchamahAbhUtAni pRithivI vAyurAkAsha Apo''

''jyotI.nShItyetAnImAni cha kShudramishrANIva .''

''bIjAnItarANi chetarANi chANDajAni cha jArujAni cha svedajAni chodbhijjAni''

''chAshvA gAvaH puruShA hastino yatki~nchedaM prANi ja~Ngama.n cha patatri''

''cha yachcha sthAvara.n sarva.n tatpraj~nAnetraM praj~nAne pratiShThitaM''

''praj~nAnetro lokaH praj~nA pratiShThA praj~nAnaM brahma .. 3..''

'''He is Brahma, He is Indra, He is Prajapati; He is all these gods; He is the five great elements—earth, air, akasa, water, light; He is all these small creatures and the others which are mixed; He is the origin—those born of an egg, of a womb, of sweat and of a sprout; He is horses, cows, human beings, elephants—whatever breathes here, whether moving on legs or flying in the air or unmoving. All this is guided by Consciousness, is supported by Consciousness. The basis of the universe is Consciousness. Consciousness is Brahman (Prajnanam Brahma).'''

He is ''Brahma,'' not ''Brahman''. He is ''Brahma'', the creator. He is ''Indra,'' He is the ''Prajapati''. He is all these Gods, all the Gods whom God has manifested as Gods at the beginning. And then He manifested as the five great elements: Earth, Air, ''Akasha'', Water, Light. Then He is all these creatures and the others which are mixed, varieties, infinite number of creatures. He is the origin of both moving and unmoving living creatures and all those are born of an egg, of a womb of sweat and of a sprout. And He manifested as horses, cows, human beings, elephants, whatever breathes here whether moving on legs or flying in the air or unmoving, all this is guided by consciousness, all this is supported by consciousness, the basis of the entire universe is consciousness. What does it mean? This is, everything is based, that means ''Brahman'' created, maintaining, and everything returns back to ''Brahman. "Srishti''" is the first meaning of all this is guided by consciousness, all this is supported by consciousness means "''Sthiti,''" the sustenance, the basis of the entire universe is consciousness, that means "''Laya''," because of which we are able to know each other and interact with each other, experience both happiness and unhappiness.

And as I mentioned earlier, never forget, you cannot experience happiness without unhappiness in this dualistic world, and unhappiness without happiness. Both of them go together. We cannot experience heat without cold, cold without heat, and then good without evil, evil without good. That answers a lot of questions why there is evil in this world—simple answer, because there is good in the world. Wherever there is good, there is evil, wherever there is evil, there is good, wherever there is life, there is death. So, everything, ''Srishti, Stithi, Laya'', everything is ''Prajnanam''. Out of this, we derive another beautiful fact: ''Prajnanam'' is one manifestation is many. Cause is one, like clay, and the effects can be any number because who can imagine what a person is going to do in the future. A simple example will be wood. Take wood. So what, many things have been created, many things are being created, and many things will be created, and there is no limit to the imagination of human ingenuity or intelligence. And when AI combines, how many marvellous things it is going to do, including death also, that is a different issue, but what I am trying to tell is the effects are many, but the cause is one. Like that, the whole world is of different nature, ''Anantha,'' of infinite variety, but everything is different, name is different, because form is different, because quality is different. A red rose is not a blue rose, a rose is not jasmine, so all these differences are divided into three categories by ''Vedanta: Vijatiya Beda'', two different species; ''Sajatiya Beda'', differences between the same species; ''Swagata Beda,'' all internal differences. So when we say Prajnanam is one, there are no differences, all these three differences have been completely negated, that is indicated by this. ''Prajnanam'' is the ''Srishti Karanam, Prajnanam'' is the ''Stithi Karanam, Prajnanam'' is the ''Laya Karanam'', there is nothing else, this is what is meant by "''Prajnane Pratishtitam," "Loka Prajnane Traha Stithi," "Prajna Pratishtha''," ultimately it goes back. "''Yatova Imani Bhutani Jayante," "Ena Bhutani Jeevante," "Yat Prayanti Abhisam Vishanti," "Tad Vijnasasva Tad Brahma,''" that is indicated here, "''Prajnane Pratishtitam," "Prajnane Tro Loka Prajna Pratishtha''," so that is the meaning of these three. And finally, what is it? What is that ''Prajnanam? "Prajnanam Brahma,''" this is the ''Mahavakya'', even though it is part of this third ''mantra'' in this third chapter of the ''Aitareya Upanishad. Prajnanam Brahma.'' What is ''Brahma? Brihat,'' infinite consciousness is infinite because when there is something which has no differences, we cannot use the word small or big. So ''Brahma'' means that is derived from the root ''Brih, Brih'' means that is infinite. So everything that is infinite, ''Purnam Adaha'', that is infinite full, means here don't go on saying so that is full, this is full.

And that is another translation, beautiful, funny translation. That is, whole, this is also whole. This whole has come from that whole. Even though this whole has come from that whole, that whole remains the same whole. One can use this language to enjoy ourselves. Full means what? Infinite. That is infinite, this is infinite. This infinite, though seems to have come from that infinite because this can come only from infinite, because there is nothing besides infinite. This world is also that, is from the infinite. Even though infinite has come from that infinite, there is no difference. That infinite doesn't become less, it still remains only "''Purnam Eva Avaseshyate''," that is called "''Prajnanam Brahma." Brahma'' is ''Sarvam.'' Therefore, ''Prajnanam'' is ''Sarvam''. A plus B is equal to C, B plus C is equal to A, therefore A is nothing but C, that is the logic that is given here. So, this is what the ''Mahavakya'' wants to lead. Alright. This is the ''Mahavakya''. Here is a person, and every Indian philosophy leads must have a purpose. Philosophy without purpose is only a vain intellectual gymnastics. So every philosophy, ''Darshana'', means what it leads to the direct realization, direct perception is called ''Darshanam''. ''Darshanam'' of what? The final cause. What is that final cause? ''Brahman'' or ''Bhagwan Narayana, Vasudeva, Shiva, Devi'', whatever name we may give it to it. So, what happens? I have come from ''Brahman'', I am living because of ''Brahman'', and I go back to ''Brahma''n. This is the thinking of an ignorant person. Because if I have come from ''Brahman'', if I am living in ''Brahman'', and if I go back to ''Brahman'' all the time, where am I? In ''Brahman'' only. If I am in ''Brahman'', are there, like some water in a glass, so that glass is separate and water is separate, or a child is in the womb of the mother, child is separate and the mother is separate. No, it means there are no two. I was ''Brahman'', I am ''Brahman,'' and I am going to be ''Brahman.'' But even this language is a misleading language, what should we say? I thought I came from ''Brahman'', I thought I was ''Brahman'', I thought I am going to become ''Brahman.'' There is no question of coming or going. ''Sarve pranaha praliyante. Upanishad'' takes the trouble to directly point out that a knower of ''Brahman'' doesn't go anywhere because there is nowhere for him to go because that knowledge, I am everything, I am infinite, that is called realization, that is being said here. Why is this ''Mahavakya? Mahavakya Shravana'' is for a person who believes 150% in the scripture, ''Guru Shastra Vakyeshu Satya Buddhi Avadharana,'' that I was never other than ''Brahman'' because of belief, my faith in the scripture, my ''Guru'', but I have not yet become aware of that. I am thinking I am separate from ''Brahman''. But through ''Manana'', through ''Nididhyasana'', what is ''Manana''? Deep thinking, bringing out if there are any doubts and quashing them completely so that no doubts will ever remain, that doubt removing process, absolute conviction is called ''Manana''. And once I am convinced that I am God, then I have to make myself realize I am God. For that, spiritual disciplines have been indicated everywhere, and that is the purpose of this ''Mahavakya''. First, it tells the truth, then it asks us to think over it, ponder over it, until all doubts are completely gone.

Why doubt? Because my experience is I am separate, you are separate, everything is separate. But the ''Guru'' tells us there is only one, there are not even two, and when there are not even two, there is not even one. That we have to remove all doubts, and once we are convinced, this is the reality. Always we react only towards reality, we respond only to reality, and that is indicated in the fourth. So if a person practices spiritual disciplines and attains to ''Brahman'' or realizes ''Brahman.'' Realizing ''Brahman'' means becoming completely one with ''Brahman'', merging in ''Brahman'', removing all separation from ''Brahman''. What does he gain? It need not be answered, because he becomes ''Brahman'', but it is said in intelligible language, if I do my homework, you will get more chocolates, lozenges, or your favourite food, etc. Now, we read the fourth, last ''mantra'' of the third chapter, last ''mantra'' in the whole ''Aitareya Upanishad'':

sa etena prAj~nenA.a.atmanA.asmAllokAdutkramyAmuShminsvarge loke sarvAn.h

kAmAnAptvA.amRitaH samabhavat.h samabhavat.h .. 4..

'''He, having realized oneness with Pure Consciousness, soared from this world and having obtained all desires in yonder heavenly world, became immortal-yea, became immortal'''

What does the person become? ''Amrutaha. Amrutaha'' means what? Deathless. Deathless means what? Birthless. Deathless and birthless means what? There is no more ''samsara''; that person is not going to be reborn again. And it is repeated, "''samabhavat, samabhavat''," why? Because often in ''Upanishads'' we see when at last it is repeated, it indicates definiteness, to emphasize whatever we said is absolute truth, first meaning. Second meaning is this teaching has come to an end. "''Samabhavat, he became amrutaha''." He became means not that he was not and then he became something that ''Advaita Vedanta'' doesn't accept. So we are all ''samsaris'', we pray to God, God became gracious and then he took us to ''Svarga Loka,'' and then there are two doors, one in the north side and one in the southern side, and he says, "Did you pray to me?" "Yes." "Did you surrender yourself to me?" "Yes." "Did you lead a good life?" "No, southern side, go back." "Did you pray to me?" "No." "Did you meditate upon me?" "No." "Did you lead a good life?" "I lead a very pure life." "You will go to the northern side," that means you will stay with me all the time. God doesn't care how much we know, how much we say, how much we read. He only says, "How good are you? Is your selfishness gone? Is your ''ahankara'' completely gone?" And then only when there is no ''ahankara'', "''Nenu lekapote''," then I become ''Brahman.'' If I am not there, I become ''Brahman,'' I go to ''Brahman''. If I die, I go to ''Brahman.'' I go to ''Brahman,'' that is the meaning. That means the ''sadhaka,'' the ''rishi,'' the disciples of ''Aitareya Rishi'' or anybody who is going to be following the teachings of the ''Aitareya Rishi'' are called disciples of the ''Aitareya Rishi. "Prajnena atmana,''" so he had become one with ''prajna, Prajnanam Brahma,'' that realization, "I am ''Brahman''." What happens? "''Asmat loka utkramya,''" so "''Asmat loka,''" from this world, "''utkramya,''" having gone out, what does it mean? So, is he going somewhere in Mars or Jupiter or Saturn? ''Sanigraha,'' we cannot cope with this ''sanigraha'' here itself. If you go to what is called planet ''Shani'', Saturn, then we don't know what happens to us. What does it mean? "''Asmat lokat''" means completely destroying or surrendering our egotism, our ''ahankara'', our ''mamakara'', that is called ''pretya'', getting out, and the moment we say that I am not the body, I am not the mind, etc.

Then what remains is "''aham chaitanyo asmi, prajnaha asmi'', I am ''brahman.''" ''Utkramya'', then ''amushmin'' beautiful, ''Svarga loka'' is somewhere. Normally, ''amushmin'' means in this ''Svarga loka'' that attainment itself is called ''Svarga.'' What is ''Svarga''? There is no ''jara'', there is no ''mrutyu'', there is no old age, there is no death. What does it mean? It means there is no birth. That means what? There are no six-fold changes. It means what? I am never going to come back again to this world. ''Sarvan kaman atva'', then what happens? I attain to all my desires. That means what? I have so many unfulfilled desires, and having attained this knowledge, and I will go to God there. Whatever I want, it will come to me, and I will eat. If you eat, don't forget, you have to digest, and you can't digest so many. You can't digest a few things here. And so many things...how are you going to digest? No, what is the purpose of eating? To be happy. What is the purpose of desiring any object? So that I want a car, so that I want to be happy, I want a house, why? I want to be happy. I want to get married, why? I want to be happy. I want to get divorced, why? I want to be even happier. So whatever we desire, the object of desire is only one: I want to be happy. I am not happy. I would like to be happy, and this is what I think will give me happiness. So here there is no desire which remains unfulfilled because there is no time, there is no space. All the desires, that means I become ''Ananda Swaroopa''. I become ''Brahman.'' What does that mean? ''Sarvan kaman atva.'' I become ''Sat'', I become ''Chit,'' I become ''Ananda Swaroopa.'' That is called becoming really immortal. I will go beyond this ''samsara,'' and that means I am not going to come back. Not only that, anybody who follows this ''Aitareya Rishi'' or any ''Rishi'' or ''Gita'' or Sri Ramakrishna's gospel will attain to the same knowledge. Anybody, not Hindu, not non-Hindu, anybody, at any time, because truth is one and then not at all different.

So with this, the ''Aitareya Upanishad'', we have completed all by the grace of the Divine Mother ''Saraswati''. Now, I will, we will complete this ''Aitareya Upanishad.'' Now, we want to recollect very briefly. I am going to give a summary of the ''Aitareya Upanishad''. This ''Aitareya Upanishad'' consists of three chapters, and totally there are 33 ''mantras''. So in the first chapter, the first chapter is divided into three sections. First section: first chapter 23 ''mantras'', second chapter 6 ''mantras'', third chapter 4 ''mantras.'' So the third chapter, which we just now completed, is having only 4 ''mantras.'' So the first chapter, what is the essence? First chapter was dealing with the revelation of ''Paramatma''. What is it? ''Karanam Brahma,'' and then what is it? ''Atma eva idam agra asid.'' So only ''Atman'' is there because if we think of, if we forget to think of the world, what remains is only ''Paramatma Karanam''. We call it ''Karanam'' because the whole ''Srishti'' has come because without ''Karanam'' there cannot be ''Karyam''. This world is called ''Karyam.'' Therefore there must be a ''Karanam'' and that ''Karanam'' are not many, only ''Atman''. So that in reality two types of causes are posited, one is called material cause another is called intelligent cause ''Nimitta Karanam''. So it is only ''Brahman,'' and then this material cause that is also nothing but ''Upadana Karanam'' that is also nothing but ''Brahman'' only. Then what did he do? This is from our point of view because you cannot think what ''Bhagawan'' is thinking we are thinking he must have done like that because only the mind can think like that. So what did he do?

''Bhagawan'' let me manifest myself as this world. So what did he do? He started creating it, and in how many ways? Five stages: first, the creation of the ''Loka'', meaning the world; then ''Lokapala'', the rulers of the world; some rules and regulations for the world to continue properly; then ''Sharira Srishti'', the creation of the bodies; and for the sustenance of the bodies, whatever food is necessary - different ''Jeeva''s require different types of food. You cannot ask a tiger to eat grass or lettuce early in the morning. Actually, that is also being done, I think, in Indonesia or somewhere - Buddhist monasteries they bring up these tigers, they give only pure vegetarian food, and they take them for a walk side by side like huge dogs. It is a memorable sight; you can find them on YouTube. I am not supposed to give you all this information, but in case you want to see. So, ''Loka Srishti, Lokapala Srishti, Sharira Srishti, Anna Srishti'' - finally everything is ready. Then ''Jeeva Srishti'' - his consciousness has come into this. There is consciousness; he is called a ''Jeeva''. Without consciousness, he is not called a ''Jeeva''.

Then what was the problem? As soon as bodies or else everything was there, birth was there, then growth was there, then youth was there, old age was there, disease was there, suffering was there, death was there. ''Shadurmi'', and therefore, he had become a ''Samsari''. And then he realizes this is not right, and I should never have become a ''Jeeva''. How can I get out of it? For that purpose, slowly evolution started from the inorganic to the organic, to the insects, to the plants, to the birds, to the animals, to human beings, etc. These are called different ''Janmas, Churasi Lak Janam.'' And then every Jeeva is graphically described in the second, what is called chapter in this, and that what is called abodes of this ''Jeevatma'' in the course of evolution is called ''Avasatha''.

So, what is the essence of the first? Let me create the world, let me enter the world, and then evolution started. So, what is the purpose of the creation? Only one purpose: if you ask the Bible, to praise God; if you ask ''Vedanta'', to realize God, that is what is said. And then the second chapter is exclusively devoted, and this word ''Avasatha'' is a very special word used only by ''Aitareya Upanishad.'' I don't think I have come across this word anywhere. So what does this second chapter do? There are three births. What is the first birth? They don't ask that ''Jeevatma'' which has died in the previous birth, physical body is gone that comes down through ''Panchagni'', clouds, rain, plants food and retas, ''Purushamija'' in the father, that is the first birth, ''Jeevatma.''

''Jeeva'' enters through all these instruments into the father's body in the form of the food, etc., and he becomes the best part of the food, and that is called ''retas'', or that is called male seed, that is semen. And that semen, when it comes into contact with its counterpart in the female in any creature, that is the second birth. Then it becomes a foetus or ''garbha'', and that is the second birth, first birth in the form of the seed, second birth in the form of growth in the mother's womb. And then he comes out after nine months or in other animals after one month, after six months, after twelve months, etc. So that is called the third birth. Coming out of the mother's womb is called the third birth. And then the father considers this son, "I myself am born because all my traditions I can pass on; he will be my saviour by performing all the after-death rituals; he is going to help me." So he is called ''Atmaja''. But these are the three ''avasathas'', means what? There are three abodes one after the other. It is a beautiful verse. And in this second chapter, we get if there are pregnant women, let them not, they may not, you may not want to hear about it, that other women can hear about it, not pregnant women because such graphic description may embarrass them. Nowadays, such problem doesn't arise at all. So this is, you can go to the next room when the second chapter is over. Again, you can come back when the third chapter starts. This is the essence of this. What is the point? The point is, thus from the inorganic, a person becomes a lower human being in course of time. Then he develops from ''tamoguna'' to ''rajoguna'' to ''satvaguna'', more ''satvaguna''. Such a person is born with ''satvaguna sampanna'' is called ''Brahmana''. So ''Brahmana'' means what and fit ''adhikari'' for ''sadhana'' is called ''Brahmana''. So this continues until we reach that state. That is why ''krupaya pare pahi murare'', "Oh lord, only you can take me." But then comes the voice of a great rishi giving us assurance there is going to be an end to this ''samsara''. For that, ''Vamadeva rishi'' was introduced towards the end. That having gone through all this, I know the cause of all these problems. Problems cannot be solved; problem can be dissolved. That is, you cannot always make this ''samsara'' happy or a ''swarga loka'', but you can get out of it. That is called dissolving the problem. This ''Vamadeva rishi'' is none other than a realized soul, a ''Jeevan Mukta''. He declared, "I have gone through all these births, and through ''sadhana,'' I approached a ''guru'', etc., and then I practiced ''shravanam, mananam,'' and practiced ''nidhidhyasana''. Finally, I attained to the highest state." This is the second chapter consisting of only one section, and that is the second chapter.

Now we come to the third chapter. This third chapter is only again one section and four ''mantras''. So in this, what ''Mahavakya Vichara'', the most important essence of the third chapter in these four ''mantras'', is leading to the ''Mahavakya'' called "''Prajnanam Brahma''." For that, he goes on telling you may think you are a body, you may think you are a ''Jeeva'', you may think you are interacting with this world. Any interaction is possible only because of awareness. That awareness looks different when I see a tree, tree awareness; when I see a man, man awareness; when I see a house, house awareness. House is different, man is different, tree is different, everything is different. But the awareness, that is only one. And so for that, we get sixteen names.

But as I said, any number of names can be given. As I said, every name ''Aitareya Rishi'' points out, indicates, draws our attention that it is ''Prajnanam''. Name, ''nama'', points out to the ''nami'' without whom this ''namadaya'' or experience is impossible. Every experience leads to the cause of the experience, which is called ''Prajnanam''. For that, the whole world from ''Brahma'', all the ''pancha mahabhutas'', all the creatures, and then everything else. And then, after all, going through all these things, a man slowly expands his identity. I am not only this body, I am everybody. I am not only everybody, I am that pure awareness. And then that is called ''brahma nirvanam.'' That is when a person realizes there are no many things, there are no two things, there is only one thing, and that is called ''Prajnanam''. And that ''Prajnanam'' is none other than ''Brahman''. And that ''Brahman'' is none other than ''Atman''. That ''Atman'' is none other than ''Sarvan''. What happens? ''Sarvan kaman avapnoti.'' He swims in the ocean of ''Brahmananda''. That is, he becomes ''anandaswaroopa''. With that, ''samsara'' comes to an end, and everybody is going to attain to that state. That is what Swam Vivekananda means, each soul is potentially divine, and it may take a long time, but a time will come.

That is what ''Bhagavad Gita'' points out in the 72nd in the very last ''sloka'' of the second chapter,

esha brahmi sthitih partha nainam prapya vimuhyati

sthitvasyam anta-kale ’pi brahma-nirvanam richchhati

This is called ''Brahmi Sthiti'' or abidance in ''Brahma''n. And even if a person attains it even at the last breath of one's life, then afterwards, he will become one with ''Brahman'', and he is never again going to come back. If he is surviving, by God's will, it is called ''Jeevanmukti'', and if he is not surviving, it is called ''videhamukti''. In other words, A''tma Gnanam''. And this is the essence of the third chapter. This is also the essence of the ''Aitareya Upanishad''. This is the essence, in fact, of all the scriptures. Here ends all the three sections, and our next class will be, I am thinking of ''Kaivalya Upanishad, Esmal Upanishad'' from the next class onwards, which is from tomorrow.

''OM vA~N me manasi pratiShThitA mano me vAchi pratiShThitamAvirAvIrma''

''edhi vedasya ma ANIsthaH shrutaM me mA prahAsIranenAdhItenAhorAtrAn.h''

''sa.ndadhAmyRita.n vadiShyAmi satya.n vadiShyAmi tanmAmavatu''

''tadvaktAramavatvavatu mAmavatu vaktAramavatu vaktAram.h ..''

''OM shAntiH shAntiH shAntiH.''

'''May my speech be fixed in my mind, may my mind be fixed in my speech!'''

'''O self-luminous Brahman, reveal yourself to me.'''

'''O mind and speech enable me to grasp the truth which the scriptures teach.'''

'''Let me not forget what I learnt. Let me study day and night.'''

'''May I think truth? May I speak truth?'''

'''May truth protect me? May truth protect the teacher?'''

'''Protect me. Protect the teacher. Protect the teacher.'''

'''Aum. Peace! Peace! Peace'''

Om Jananim Sharadam Devim Ramakrishnam Jagat Kurum Pada Padmetayoh Saritva Pranamami Muhurmuhu May Sri Ramakrishna Holy Mother and Swami Vivekananda bless us all with bhakti Jai Ramakrishna
[[Category:Aitareya Upanishad]]

Aitareya Upanishad Lecture 21 on 14 October 2023

2024-03-25T18:17:58Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
We have been discussing the third or the last chapter of the ''Aitareya Upanishad''. This third chapter is one of the shortest chapters. It has only four ''mantras'' and one of the greatest ''Mahavakyas: "Prajnanam Brahma"'' - Consciousness is ''Brahman''. Pure Consciousness is another name for ''Brahman''. That ''Mahavakya'' is presented here. And in this third chapter, for the sake of expounding how the whole universe is nothing but pure consciousness, ''Prajnanam'', is being expounded here. In the second ''mantra'', we have seen something extraordinary. This ''Prajnanam'' has been given 16 names. But 16 doesn't mean only 16. Every single modification of the mind, also called mentation, in Sanskrit, is called ''Vritti.'' Anything that modifies, like wheat dough which can be made square, round, flat, oval-shaped, thin or thick, obtains different names. So, one may prepare chapati one day, puri another day, parota another, etc. But what is the point? All of them have a common origin, a common substance. Origin means cause, ''Karana. Karana'' means substance. For example, if we take clay, clay is the cause, ''Karana.'' But it becomes a ''Karana'' only when a pot is made by somebody. So, that pot is nothing but clay. There is no separate object called pot. Applying this principle, whether it is to gold, wood, silver, iron, or anything else, if we take the modern physicist's view, everything is made of particles or even energy. Energy is the ''mula karana''. That energy cannot be produced, cannot be destroyed, cannot be created, cannot be destroyed, but it can be modified. A small part of it can be modified, and that which is modified is called matter. Now, what is the point? The point is, if energy is the cause, anything that is modified out of it is only a modification of name. Previously, we are calling it energy; now we are calling it matter. But this matter can have infinite variations, whereas energy is only one. All this can be applied. Only the modern scientists lack one thing to become pure ''Advaitins'': they don't say energy is endowed with consciousness. But if we add consciousness, energy is consciousness. And in the Sanskrit language, we call it prana. By the way, this energy is called ''akasha'', and matter is called prana. Swami Vivekananda in his introduction to the ''Raja Yoga'' mentions ''akasha'' and ''prana''. These two are the modifications, the splitting of that pure ''Purusha'' or consciousness. That is called ''Saguna Brahma. Saguna'' always means two: one is ''Brahman'', and another is its ''guna''. Call it ''Maya. Saguna Brahma'''s only quality is ''Prakruti'' or ''Maya.'' This ''Maya'' consists of, as we all know, ''Sattva, Rajas'', and ''Tamas''.

The entire creation is a manifestation of ''Sattva, Rajas'', and ''Tamas'', both in their material and subtle phases, called qualities—goodness, friendliness, evil, or negativity. These belong to the subtler part of it, and something that is gross, called the physical part of it. So without consciousness, matter can never function, and matter cannot be truly recognized. For this purpose, in the second mantra, the word ''Prajnanam'' has got 16 names, but as I said, not just 16. Whatever modification, it may be 100, it may be a million, it doesn't matter. And I will just point out to you how deep the i thoughts are. Why do we say there are infinite manifestations? Because suppose you see a house 10 days back. "This is a house. I know this is a house." That is one name for that house. And you see it the next day. "Is it the same house?" Not at all. So many changes have taken place within 24 hours. You should not strictly call it the same house. The concept of the house, while it remains the same, the physical changes that have gone, subtle changes that have gone, which we notice only in the course of time, there, every minute actually, it is changing. Another example is our body. It is not the same body—a fetus, then a baby, a child, an adolescent. Continuously, change is going on. There is an identity, common identity. "This is so and so." That is unchanging. But all the while, everything is changing. And everything that is changing, we give some general names. For example, "This is a baby." "This is a child." "This is a young man." We recognize the same body with different names. So if every object—creation means time, creation means space, creation means causation—everything is changing all the time. There is nothing which is unchanging. And therefore, if something changes, just as we call a young person a baby, a little more a child, so we have to give a different name. Generally, we confine ourselves only to a few names. So, 16 names are given. But what is a name for? A name is to indicate the named. You call, "Oh Rama!" And immediately, the person named Rama will look at you, being addressed. And supposing there are two Ramas, then you have to add how to distinguish between them—Junior Rama, Senior Rama. Suppose there are many juniors, many seniors, then what do you need to do? So, in our order, there was one Swami. His name was Dheeran. And there were so many Dheerans. How to distinguish? So, one of these Swamis, he had an operation in Rishikesh. And so, he was called Pet Kata Dheeran Maharaj, stomach operated Dheeran Maharaj. And there is only one. If there are two, then you have to say, Junior Pet Kata and Senior Pet Kata. Like that.

Every name indicates an object. "''Nama''" indicates a "''Nami''." So, this is my body. This is a body. What does it indicate? How do you know it is a body? Because I am aware this is a body. And you are happy. Happiness. I am aware. I am happy. So, that I am aware is the unchanging awareness behind every single name. What is the reason for that? If we are not aware, we won't have knowledge of any particular object. If I am not aware of a tree, the tree is non-existent so far as I am concerned. So, all these names are directly indicating only that ''Prajnanam'', pure ''Brahman''. And that ''Prajnanam'' is ''Brahman''. In order to make this idea clear, in the second mantra, 16 names are given, but in the third ''mantra'', specifically, all the ''Devatas'' are ''Brahman'' or ''Prajnanam.'' All the ''Panchabhutas'' are ''Prajnanam''. All the ''Jeevatmas'', divided into four categories. All the living beings come out of a cause called ''Bija.'' But different types of, let us say, environments help the ''Jeeva'' to come out in the normal way. So, if this ''Bija'' is coming out of what we call the earth, we call it ''Udbija''. If it is coming out of a womb, ''Jaraayuja.'' If it is coming out of another egg, like birds, etc., we call it ''Andaja.'' And if some area which is full of moisture, like mosquitoes, etc., insects come out, that is called ''Svedaja. "Sveda"'' means sweat. Sweat means moisture. So, all the living beings have been categorized into these four. But what is important is why am I pointing out? There is a particular word called ''Andaja. "Anda"'' means egg. Anything that is born of an egg. Actually, everything is born of a ''Bija'' only. Egg only. So, our mothers have a lot of eggs in their wombs. Every woman has any number of thousands and thousands, or even, I don't know, lakhs of eggs. So, every living creature is coming out of what is called a Bija, a seed, an egg only, but because some come out from the womb, some grow, but that is why if you say Andaja, you should not think others are not coming out of an egg. Everything is coming out of the egg only. So, even to make it more specific, horses, cows, all human beings, all elephants, and then how many he can go on enumerating? "''Etkinchat idam prani''." Whatever creatures, living creatures are there, "prani" means with consciousness. Please remember, whenever we say ''prana, "prani"'' means one who has got ''prana'', means alive, that means awareness is there all the time. So, consciousness or awareness plus life always go together and that which is inert, like a stone, etc., that is what we think. It doesn't have life, that means it doesn't have consciousness. Vedanta doesn't accept it. Vedanta tells, you don't see it, it is not manifest, and that is why, a person in a coma, he is also not having so-called consciousness. No, he is having consciousness. And why do we have to know or accept that this unconscious person has got consciousness? Because a very practical issue comes. What is it? Supposing a person has taken the name of God whole life, and for some reason, his brain has gone, and he has become, brain means what? The connection between mind and body is cut off. The brain is the instrument that connects the body with the mind. If the brain is not functioning, memory, everything will go away. That condition is called coma or unconsciousness.

So, here is this person, taking God's name all the time, and maybe, it could be one day, it could be one year, it could be five years. One of our Swamis was like that for nearly one and a half years, completely in a comatic state. Another Swami in the USA, for two, I think three years, like that. So the question was asked to Holy Mother. He who remembers consciously with full awareness, the idea of God, and just before giving up the body, then he will attain to God. But what happens to this person? He has been taking God's name very sincerely practically his whole life. And only now, because of this problem, he is not able to, he doesn't remember anything. So, what does it mean? It means he is not able to communicate with you. You are not able to communicate with him. It doesn't mean he is not able to communicate with himself. He is fully aware. What is the reason? Logic. Logic is mind is separate, brain is separate. Brain is physical, mind is subtle. And therefore, we just don't know what is happening. So when Holy Mother was asked, she gave a most scientific answer. She said that she did not explain in the way that we have been dealing with it. She said that just before going into a coma, that person has been remembering God and that will give him the same result. He will also attain ''Mukti.'' Now, why did I bring out this, that ''prani''? And then all ''pranis,'' all living creatures are divided into two: ''Jangamam'' and ''Sthavaram''. What is ''Jangamam''? That which can move. We can all move. Birds can move. Animals can move. Insects can move. ''Sthavaram'' means what? All the plant kingdom. They cannot move. But nowadays, even scientists are telling, they are also moving slowly, slowly and they move also. If you love them, they are very much moved and they come towards you and it is practically proved. When Ravishankar's classical Sitar music was played through a speaker, a creeper practically went and embraced that speaker. So, a little bit, very restricted movement, you can say, is called ''Sthavaram. Sthiratvam Sthavaram''. But, we cannot say that. Sri Ramakrishna's experience, a stone was jumping and following him when he was walking up and down on the banks of the Ganga at Dakshineswar in Panchavati. Who has to put a limit? So, whatever i are there and then whatever is flying, ''yaccha sthavaram jangamam sarvam.'' That is everything. And we have to include in this everything that which we call, what we call, aprani. That is inert..

''Sarvam tat prajnanetram prajnanepratishtitam prajnanetrolokaha prajnapratishta prajnanam brahma''

What does it mean?

''Prajnanetram sarvam prajnanetram prajnanepratishtitam prajnanetrolokaha prajnapratishta''

It simply means what? All this description is about what? ''Jagat. Jagat'' is this universe of which we are all part. Of which every living creature acts both as a subject as well as an object. When I am looking at you, I am the subject, you are the object. But when you are looking at me, I am the object and you are the subject. But this looking is accomplished by consciousness or awareness. So my awareness, your awareness, there is no difference. That is the important point.

So earlier, we have seen, ''Brahma''n was alone. He was pure consciousness. "''Sarvam amimesha''." There was no moving thing at all. There was no second thing at all. Then he decided, "I want to create worlds." That is, "I want to manifest." We have discussed it. That means creation means he became the whole universe and he entered into the ''Jeevas evaloka''. That means what? He entered first of all, he became the object, second he became the subject. And this combination of subject and object is called this entire world.

Now, one point, many times I have highlighted it, but again I am emphasizing it. Who says this is living, this is non-living? Who says? Only an ignorant person says it, but ''Vedanta'' doesn't say it. ''Vedanta'' says three things always go together: ''Sat, Chit'', and ''Ananda'' always go together. That means what? Where there is ''Sat'', there will be ''Chit'' and ''Ananda.'' Where there is ''Chit'', there will be ''Sat'' and ''Ananda.'' Where there is ''Ananda'', there will be ''Sat'' and ''Chit.'' It may not be manifest, but you cannot take a knife and say this is only ''Sat,'' only existence, but it doesn't have ''Chit'' or ''Ananda''. And that's what we are doing. Whenever we point out this stone, it is existing, we accept it, but it doesn't have ''Chit'' or ''Ananda'', that is completely wrong. That is not the problem of the stone, it is our problem because of our ignorance. So keep this in mind.

So, in the third ''mantra,'' what is it telling? That he is everything. I will read out the ''mantra'' and quickly go through it because we have discussed it. [Sanskrit verse]. He is ''Brahma,'' not ''Brahman''. He is ''Brahma'', the creator. He is ''Indra,'' He is the ''Prajapati''. He is all these Gods, all the Gods whom God has manifested as Gods at the beginning. And then He manifested as the five great elements: Earth, Air, ''Akasha'', Water, Light. Then He is all these creatures and the others which are mixed, varieties, infinite number of creatures. He is the origin of both moving and unmoving living creatures and all those are born of an egg, of a womb of sweat and of a sprout. And He manifested as horses, cows, human beings, elephants, whatever breathes here whether moving on legs or flying in the air or unmoving, all this is guided by consciousness, all this is supported by consciousness, the basis of the entire universe is consciousness. What does it mean? This is, everything is based, that means ''Brahman'' created, maintaining, and everything returns back to ''Brahman. "Srishti''" is the first meaning of all this is guided by consciousness, all this is supported by consciousness means "''Sthiti,''" the sustenance, the basis of the entire universe is consciousness, that means "''Laya''," because of which we are able to know each other and interact with each other, experience both happiness and unhappiness.

And as I mentioned earlier, never forget, you cannot experience happiness without unhappiness in this dualistic world, and unhappiness without happiness. Both of them go together. We cannot experience heat without cold, cold without heat, and then good without evil, evil without good. That answers a lot of questions why there is evil in this world—simple answer, because there is good in the world. Wherever there is good, there is evil, wherever there is evil, there is good, wherever there is life, there is death. So, everything, ''Srishti, Stithi, Laya'', everything is ''Prajnanam''. Out of this, we derive another beautiful fact: ''Prajnanam'' is one manifestation is many causes one, like clay and the effects can be any number because who can imagine what a person is going to do in the future. A simple example will be wood. Take wood. So what, many things have been created, many things are being created, and many things will be created, and there is no limit to the imagination of human ingenuity or intelligence. And when AI combines, how many marvelous things it is going to do, including death also, that is a different issue, but what I am trying to tell is the effects are many, but the cause is one. Like that, the whole world is of different nature, ''Anantha,'' of infinite variety, but everything is different, name is different, because form is different, because quality is different. A red rose is not a blue rose, a rose is not jasmine, so all these differences are divided into three categories by ''Vedanta: Vijatiya Beda'', two different species; ''Sajatiya Beda'', differences between the same species; ''Swagata Beda,'' all internal differences. So when we say Prajnanam is one, there are no differences, all these three differences have been completely negated, that is indicated by this. ''Prajnanam'' is the ''Srishti Karanam, Prajnanam'' is the ''Stithi Karanam, Prajnanam'' is the ''Laya Karanam'', there is nothing else, this is what is meant by "''Prajnane Pratishtitam," "Loka Prajnane Traha Stithi," "Prajna Pratishtha''," ultimately it goes back. "''Yatova Imani Bhutani Jayante," "Ena Bhutani Jeevante," "Yat Prayanti Abhisam Vishanti," "Thim Tad Vijnasasva Tad Brahma,''" that is indicated here, "''Prajnane Pratishtitam," "Prajnane Tro Loka Prajna Pratishtha''," so that is the meaning of these three. And finally, what is it? What is that ''Prajnanam? "Prajnanam Brahma,''" this is the ''Mahavakya'', even though it is part of this third mantra in this third chapter of the ''Aitareya Upanishad. Prajnanam Brahma,'' what is ''Brahma? Brihat,'' infinite consciousness is infinite because when there is something which has no differences, we cannot use the word small or big. So ''Brahma'' means that is derived from the root ''Brih, Brih'' means that is infinite. So everything that is infinite, ''Purnamadaha'', that is infinite full, means here don't go on saying so that is full, this is full.

And that is another translation, beautiful, funny translation. That is, whole, this is also whole. This whole has come from that whole. Even though this whole has come from that whole, that whole remains the same whole. One can use this language to enjoy ourselves. Full means what? Infinite. That is infinite, this is infinite. This infinite, though seems to have come from that infinite because this can come only from infinite, because there is nothing besides infinite. This world is also that, is from the infinite. Even though infinite has come from that infinite, there is no difference. That infinite doesn't become less, it still remains only "''Purnam Eva Avaseshyate''," that is called "''Prajnanam Brahma." Brahma'' is ''Sarvam.'' Therefore, ''Prajnanam'' is ''Sarvam''. A plus B is equal to C, B plus C is equal to A, therefore A is nothing but C, that is the logic that is given here. So, this is what the ''Mahavakya'' wants to lead, alright? This is the ''Mahavakya''. Here is a person, and every Indian philosophy leads must have a purpose. Philosophy without purpose is only a vain intellectual gymnastics. So every philosophy, ''Darshana'', means what it leads to the direct realization, direct perception is called ''Darshanam''. ''Darshanam'' of what? The final cause. What is that final cause? ''Brahman'' or ''Bhagwan Narayana, Vasudeva Shiva, Devi'', whatever name we may give it to it. So, what happens? I have come from ''Brahman'', I am living because of ''Brahman'', and I go back to ''Brahma''n. This is the thinking of an ignorant person. Because if I have come from ''Brahman'', if I am living in ''Brahman'', and if I go back to ''Brahman'' all the time, where am I? In ''Brahman'' only. If I am in ''Brahman'', are there, like some water in a glass, so that glass is separate and water is separate, or a child is in the womb of the mother, child is separate and the mother is separate, no, it means there are no two. I was ''Brahman'', I am ''Brahman,'' and I am going to be ''Brahman.'' But even this language is a misleading language, what should we say? I thought I came from ''Brahman'', I thought I was ''Brahman'', I thought I am going to become ''Brahman.'' There is no question of coming or going. ''Sarve pranaha praliyante. Upanishad'' takes the trouble to directly point out that a knower of ''Brahman'' doesn't go anywhere because there is nowhere for him to go because that knowledge, I am everything, I am infinite, that is called realization, that is being said here. What does a person, why is this ''Mahavakya? Mahavakya Shravana'' is for a person who believes 150% in the scripture, ''Guru Shastra Vakyeshu Satya Buddhi Avadharana,'' that I was never other than ''Brahman'' because of belief, my faith in the scripture, my ''Guru'', but I have not yet become aware of that. I am thinking I am separate from ''Brahman''. But through ''Manana'', through ''Nididhyasana'', what is ''Manana''? Deep thinking, bringing out if there are any doubts and quashing them completely so that no doubts will ever remain, that doubt removing process, absolute conviction is called ''Manana''. And once I am convinced that I am God, then I have to make myself realize I am God. For that, spiritual disciplines have been indicated everywhere, and that is the purpose of this ''Mahavakya''. First, it tells the truth, then it asks us to think over it, ponder over it, until all doubts are completely gone.

Why doubt? Because my experience is I am separate, you are separate, everything is separate. But the Guru tells us there is only one, there are not even two, and when there are not even two, there is not even one. That we have to remove all doubts, and once we are convinced, this is the reality always. We react only towards reality, we respond only to reality, and that is indicated in the fourth. So if a person practices spiritual disciplines and attains to ''Brahman'' or realizes ''Brahman'', realizing ''Brahman'' means becoming completely one with ''Brahman'', merging in ''Brahman'', removing all separation from ''Brahman''. What does he gain? It need not be answered, because he becomes ''Brahman'', but it is said in intelligible language. If I do my homework, you will get more chocolates, lozenges, or your favourite food, etc. Now, we read the fourth, last ''mantra'' of the third chapter, last ''mantra'' in the whole ''Aitareya Upanishad'':

sa etena prAj~nenA.a.atmanA.asmAllokAdutkramyAmuShminsvarge loke sarvAn.h

kAmAnAptvA.amRitaH samabhavat.h samabhavat.h .. 4..

'''He, having realized oneness with Pure Consciousness, soared from this world and having obtained all desires in yonder heavenly world, became immortal-yea, became immortal'''

What does the person become? ''Amrutaha. Amrutaha'' means what? Deathless. Deathless means what? Birthless. Deathless and birthless means what? There is no more samsara; that person is not going to be reborn again. And it is repeated, "''samabhavat, samabhavat''," why? Because often in ''Upanishads'' we see when at last it is repeated, it indicates definiteness, to emphasize whatever we said is absolute truth, first meaning. Second meaning is this teaching has come to an end. "''Samabhavat, he became amrutaha''." He became means not that he was not and then he became something that ''Advaita Vedanta'' doesn't accept. So we are all samsaris, we pray to God, God became gracious and then he took us to ''Svarga Loka,'' and then there are two doors, one in the north side and one in the southern side, and he says, "Did you pray to me?" "Yes." "Did you surrender yourself to me?" "Yes." "Did you lead a good life?" "No, southern side, go back." "Did you pray to me?" "No." "Did you meditate upon me?" "No." "Did you lead a good life?" "I lead a very pure life." "You will go to the northern side," that means you will stay with me all the time. God doesn't care how much we know, how much we say, how much we read. He only says, "How good are you? Is your selfishness gone? Is your ''ahankara'' completely gone?" And then only when there is no ''ahankara'', "''Nenu lekapote''," then I become ''Brahman.'' If I am not there, I become ''Brahman,'' I go to ''Brahman''. If I die, I go to ''Brahman.'' I go to ''Brahman,'' that is the meaning. That means the ''sadhaka,'' the ''rishi,'' the disciples of ''Aitareya Rishi'' or anybody who is going to be following the teachings of the ''Aitareya Rishi'' are called disciples of the ''Aitareya Rishi. "Prajnena atmana,''" so he had become one with ''prajna, Prajnanam Brahma,'' that realization, "I am ''Brahman''." What happens? "''Asmat loka utkramya,''" so "''Asmat loka,''" from this world, "''utkramya,''" having gone out, what does it mean? So, is he going somewhere in Mars or Jupiter or Saturn? ''Sanigraha,'' we cannot cope with this ''sanigraha'' here itself. If you go to what is called planet ''Shani'', Saturn, then we don't know what happens to us. What does it mean? "''Asmat lokat''" means completely destroying or surrendering our egotism, our ''ahankara'', our ''mamakara'', that is called ''pretya'', getting out, and the moment we say that I am not the body, I am not the mind, etc.

Then what remains is "''aham chaitanyo asmi, prajnaha asmi'', I am ''brahman.''" ''Utkramya'', then ''amushmin'' beautiful, ''Svarga loka'' is somewhere. Normally, ''amushmin'' means in this ''Svarga loka'' that attainment itself is called ''Svarga.'' What is ''Svarga''? There is no ''jara'', there is no ''mrutyu'', there is no old age, there is no death. What does it mean? It means there is no birth. That means what? There are no sixfold changes. It means what? I am never going to come back again to this world. ''Sarvan kaman atva atva'', then what happens? I attain to all my desires. That means what? I have so many unfulfilled desires, and having attained this knowledge, and I will go to God there. Whatever I want, it will come to me, and I will eat. If you eat, don't forget, you have to digest, and you can't digest so many. You can't digest a few things here, and so many things. How are you going to digest? No, what is the purpose of eating? To be happy. What is the purpose of desiring? Any object, so that I want a car, so that I want to be happy, I want a house, why? I want to be happy. I want to get married, why? I want to be happy. I want to get divorced, why? I want to be even happier. So whatever we desire, the object of desire is only one: I want to be happy. I am not happy. I would like to be happy, and this is what I think will give me happiness. So here there is no desire which remains unfulfilled because there is no time, there is no space. All the desires, that means I become ''Ananda Swaroopa''. I become ''Brahman.'' What does that mean? I become ''Sat'', I become ''Chit,'' I become ''Ananda Swaroopa.'' That is called becoming really immortal. I will go beyond this samsara, and that means I am not going to come back. Not only that, anybody who follows this ''Aitareya Rishi'' or any ''Rishi'' or ''Gita'' or Sri Ramakrishna's gospel will attain to the same knowledge. Anybody, not Hindu, not non-Hindu, anybody, at any time, because truth is one and then not at all different. So with this, the ''Aitareya Upanishad'', we have completed all by the grace of the Divine Mother ''Saraswati''. Now, I will, we will complete this ''Aitareya Upanishad.'' Now, we want to recollect very briefly. I am going to give a summary of the ''Aitareya Upanishad''. This ''Aitareya Upanishad'' consists of three chapters, and totally there are 33 ''mantras''. So in the first chapter, the first chapter is divided into three sections. First section: 23i, second chapter: first chapter 23 ''mantras'', second chapter 6 ''mantras'', third chapter 4 ''mantras.'' So the third chapter, which we just now completed, is having only 4 ''mantras.'' So the first chapter, what is the essence? First chapter was dealing with the revelation of ''Paramatma''. What is it? ''Karanam Brahma,'' and then what is it? ''Atma eva idam agra asid.'' So only ''Atman'' is there because if we think of, if we forget to think of the world, what remains is only ''Paramatma Karanam''. We call it ''Karanam'' because the whole ''Srishti'' has come because without ''Karanam'' there cannot be ''Karyam''. This world is called ''Karyam.'' Therefore there must be a ''Karanam'' and that ''Karanam'' are not many ''Atman''. So that in reality two types of causes are posited, one is called material cause another is called intelligent cause ''Nimitta Karanam''. So it is only ''Brahman,'' and then this material cause that is also nothing but ''Upadana Karanam'' that is also nothing but ''Brahman'' only then what did he do? This is from our point of view because you cannot think what ''Bhagawan'' is thinking we are thinking he must have done like that because only the mind can think like that. So what did he do?

Bhagawan let me manifest myself as this world. So what did he do? He started creating it, and in how many ways? Five stages: first, the creation of the Loka, meaning the world; then Lokapala, the rulers of the world; some rules and regulations for the world to continue properly; then Sharira Srishti, the creation of the bodies; and for the sustenance of the bodies, whatever food is necessary - different Jeevas require different types of food. You cannot ask a tiger to eat grass or lettuce early in the morning. Actually, that is also being done, I think, in Indonesia or somewhere - Buddhist monasteries they bring up these tigers, they give only pure vegetarian food, and they take them for a walk side by side like huge dogs. It is a memorable sight; you can find them on YouTube. I am not supposed to give you all this information, but in case you want to see. So, Loka Srishti, Lokapala Srishti, Sharira Srishti, Anna Srishti - finally everything is ready. Then Jeeva Srishti - his consciousness has come into this. There is consciousness; he is called a Jeeva. Without consciousness, he is not called a Jeeva.

Then what was the problem? As soon as bodies or else everything was there, birth was there, then growth was there, then youth was there, old age was there, disease was there, suffering was there, death was there. Shadurmi, and therefore, he had become a Samsarhi. And then he realizes this is not right, and I should never have become a Jeeva. How can I get out of it? For that purpose, slowly evolution started from the inorganic to the organic, to the insects, to the plants, to the birds, to the animals, to human beings, etc. These are called different Janmas, Churasi, Lak, Janam. And then every Jeeva is graphically described in the second, what is called chapter in this, and that what is called abodes of this Jeevatma in the course of evolution is called Avasatha.

So, what is the essence of the first? Let me create the world, let me enter the world, and then evolution started. So, what is the purpose of the creation? Only one purpose: if you ask the Bible, to praise God; if you ask Vedanta, to realize God, that is what is said. And then the second chapter is exclusively devoted, and this word Avasatha is a very special word used only by Aitareya Upanishad. I don't think I have come across this word anywhere. So what does this second chapter do? There are three births. What is the first birth? They don't ask that Jeevatma which has died in the previous birth, physical body is gone that comes down through Panchagni, clouds rain, plants food and retas Purushamija in the father, that is the first birth, Jeevatma.

Jeeva enters through all these instruments into the father's body in the form of the food, etc., and he becomes the best part of the food, and that is called retas, or that is called male seed, that is semen. And that semen, when it comes into contact with its counterpart in the female in any creature, that is the second birth. Then it becomes a fetus or garbha, and that is the second birth, first birth in the form of the seed, second birth in the form of growth in the mother's womb. And then he comes out after nine months or in other animals after one month, after six months, after twelve months, etc. So that is called the third birth. Coming out of the mother's womb is called the third birth. And then the father considers this son, "I myself am born because all my traditions I can pass on; he will be my saviour by performing all the after-death rituals; he is going to help me." So he is called Atmaja. But these are the three avasathas, means what? There are three abodes one after the other. It is a beautiful verse. And in this second chapter, we get if there are pregnant women, let them not, they may not, you may not want to hear about it, that other women can hear about it, not pregnant women because such graphic description may embarrass them. Nowadays, such problem doesn't arise at all. So this is, you can go to the next room when the second chapter is over. Again, you can come back when the third chapter starts. This is the essence of this. What is the point? The point is, thus from the inorganic, a person becomes a lower human being in course of time. Then he develops from tamoguna to prajoguna to satvaguna, more satvaguna. Such a person is born with satvaguna sampanna is called brahmana. So brahmana means what and fit adhikari for sadhana is called brahmana. So this continues until we reach that state. That is why krupaya pare pahi murare, "Oh lord, only you can take me." But then comes the voice of a great rishi giving us assurance there is going to be an end to this samsara. For that, Vamadeva rishi was introduced towards the end. That having gone through all this, I know the cause of all these problems. Problems cannot be solved; problem can be dissolved. That is, you cannot always make this samsara happy or a swarga loka, but you can get out of it. That is called dissolving the problem. This Vamadeva rishi is none other than a realized soul, a Jeevan mukta. He declared, "I have gone through all these births, and through sadhana, I approached a guru, etc., and then I practiced shravanam, mananam, and practiced nidhidhyasana. Finally, I attained to the highest state." This is the second chapter consisting of only one section, and that is the second chapter.

Now we come to the third chapter. This third chapter is only again one section and four mantras. So in this, what Maha Vakya Vichara, the most important essence of the third chapter in these four mantras, is leading to the Maha Vakya called "prajnanam brahma." For that, he goes on telling you may think you are a body, you may think you are a Jeeva, you may think you are interacting with this world. Any interaction is possible only because of awareness. That awareness looks different when I see a tree, tree awareness; when I see a man, man awareness; when I see a house, house awareness. House is different, man is different, tree is different, everything is different. But the awareness, that is only one. And so for that, we get sixteen names.

But as I said, any number of names can be given. As I said, every name Aitareya Rishi points out, indicates, draws our attention that it is prajnanam. Name, nama, points out to the nami without whom this namadaya or experience is impossible. Every experience leads to the cause of the experience, which is called prajnanam. For that, the whole world from Brahma, all the pancha mahabhutas, all the creatures, and then everything else. And then, after all, going through all these things, a man slowly expands his identity. I am not only this body, I am everybody. I am not only everybody, I am that pure awareness. And then that is called brahma nirvanam. That is when a person realizes there are no many things, there are no two things, there is only one thing, and that is called prajnanam. And that prajnanam is none other than Brahman. And that Brahman is none other than Atman. That Atman is none other than Sarvan. What happens? Sarvan kaman avapnoti. He becomes swims in the ocean of brahmananda. That is, he becomes anandaswaroopa. With that, samsara comes to an end, and everybody is going to attain to that state. That is what samvikanda means, each soul is potentially divine, and it may take a long time, but a time will come.

That is what Bhagavad Gita points out in the 72nd in the very last sloka of the second chapter,

esha brahmi sthitih partha nainam prapya vimuhyati

sthitvasyam anta-kale ’pi brahma-nirvanam richchhati

This is called Brahmi Sthiti or abidance in Brahman. And even if a person attains it even at the last breath of one's life, then afterwards, he will become one with Brahman, and he is never again going to come back. If he is surviving, by God's will, it is called Jeevanmukti, and if he is not surviving, it is called videhamukti. In other words, atman manam. And this is the essence of the third chapter. This is also the essence of the Aitareya Upanishad. This is the essence, in fact, of all the scriptures. Here ends all the three sections, and our next class will be, I am thinking of Kaivalya Upanishad, Esmal Upanishad from the next class onwards, which is from tomorrow.

''Om Vaanga Me Manasi Pratisstthitaa |''

''Mano Me Vaaci Pratisstthitam |''

''Aavir-Aavir-Ma Edhi |''

''Vedasya Ma Aanniisthah |''

''Shrutam Me Maa Prahaasiih |''

''Anena-Adhiitena-Ahoraatraan-Sandadhaami |''

'''Om may my speech be fixed in my mind may my mind be fixed in my speech'''

'''O self luminous brahman be manifest unto me'''

'''O mind not speech may you both reveal to me the meaning of the Vedas may what I study from the Vedas never leave me'''

'''I shall strive day and night through this study to realize God'''

'''I shall think only of the right I shall speak only the truth may brahman protect me may brahman protect the teacher'''

'''May brahman protect me may brahman protect the teacher peace, peace, peace be unto all'''

Om Jananim Sharadam Devim Ramakrishnam Jagat Kurum Pada Padmetayoh Saritva Pranamami Muhurmuhu May Sri Ramakrishna Holy Mother and Swami Vivekananda bless us all with bhakti Jai Ramakrishna
[[Category:Aitareya Upanishad]]

Aitareya Upanishad Lecture 20 on 08 October 2023

2024-03-25T17:36:34Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
We are studying the third chapter of the ''Aitareya Upanishad''. In our last class, we have seen that there is something called ''Hridayam'' and there is something called ''Manas''. These two, in fact, are not two separate things. That which is ''Hridayam'' or heart is the mind. That which is the mind is the heart. Mind means that which modifies itself into various thoughts called ''Vrittis''. And some of those thoughts, only some of them have been mentioned here for our understanding, the purpose of our recognition. Sixteen such have been mentioned here.

sa.nj~nAnamAj~nAna.n vij~nAnaM praj~nAnaM medhA dRiShTidhRi.rtimatirmanIShA jUtiH smRitiH sa.nkalpaH kraturasuH kAmo vasha iti

A study we discussed. These are called ''Antahkaranurutaiyaha''. At the end, the ''mantra'' tells us ''Prajnanasya Namadheyam''. These are all called the names of ''Prajnana''. What is ''Prajnana''? Pure consciousness. ''Shuddha Chaitanyam''. That is ''Brahman''. Herein called as ''Prajnana.'' And what is the purpose? Just as every name reveals a particular object, separating it from every other object. That is the purpose of a name. So what is the purpose of sixteen names? So that there are sixteen plus expressions, manifestations of ''Prajnanam''. But ''Prajnanam'' is one, but it can manifest in countless numbers of ways. Happiness, unhappiness, peace, restlessness, etc. So some of them we have discussed actually. So is there any special purpose? Why is the ''Upanishad'' specially mentioning? And especially it is mentioning to aspirants who are more than qualified. Remember they are ''Rishis''. They are ''Satvaguna Sampannas.'' And they are absolutely ''Adhikaris''. Why is it mentioning? Because to point out to them, a person may have any number of feelings. But there is something which is manifesting and at the same time which is also experiencing. What is the problem? The problem is ''Vedanta's'' fundamental principle is whatever we are experiencing is not we. What I am experiencing is not me. Umpteen numbers of times I have given you many examples. I see a table, I am not the table. I see a house, I am not the house. I see a car, I am not the car. Now you can multiply. Whatever we experience is not me. Not only not me, it is completely opposite. Whatever I experience is called ''Mithya''. Why is it called ''Mithya''? Yesterday I mentioned some reasons taking the help of Shankaracharya. Because first of all they are instruments. Secondly, they are dependent. Thirdly, they are ever-changing. And fourthly, whatever is changing is completely undependable. But that which is witnessing, that is eternal, unchanging, dependable. And that is the only reality. Therefore to point out. So this fact very soon I am going to put it in a formula. Then that will be helpful for us. So not only 16, but any number of things are there. Now the next point is, so this is called ''Jeevatma. Jeevatma'' has a body. Through the body, the mind experiences. And ''Jeevatma'' through the mind creates all these or manifests, mind modifies with the help of the ''Vijnana''. As if you just imagine kind of dough. If there is dough, wheat dough for example. Dough itself cannot make itself into like bread, chapati, parota, etc. Some conscious being has to do it. So that conscious being is called ''Prajnanam''.

Now, not only is the conscious being experiencing, but in the end, the ''Upanishad'' says, in this world, it is okay. The intelligent person is different, and whatever he is experiencing, objects are many, that is okay. But the ''Upanishad'' wants to tell with this knowledge, only with this kind of knowledge one cannot become liberated. ''Advaita'' holds there will be because there is ''Brahman'', there is also the world, there is the subject, there is also the object. That cannot be accepted by this particular school of philosophy called ''Advaita.'' Therefore, in the end, ''Advaita'' wants to tell us everything is only ''Brahman''. When it is not doing anything, it is called ''Brahman.'' But when it is doing something or when we think it is doing something, because doing or not doing is a function of the mind, we don't know what ''Brahman'' does or does not do. So whatever we are thinking is through the mind. The mind is limited and that which is mind also is inert. That which is inert, that which is limited, that which is changing, that which is an instrument, that which is a combination, that can never ever realize God. So, therefore, it cannot do anything. ''Advaita Vedanta'' wants to tell us just as we, the conscious beings in the waking state, create an entire dream world and the entire dream world, both living, non-living, everything is nothing but one waker, pure consciousness, so also the whole world. There are no two things called subject and object, consciousness and the objects which the consciousness experiences. That is the point. So that ''Prajnanam Brahma'' alone is. If we can somehow understand that, what is the implication? I am in this world. I am part of the world. So I am also a manifestation of ''Brahman.'' This is the first understanding. What is the next understanding? That there are no two things called ''Brahman'' and manifestation. I am none other than ''Brahman'' or ''Prajnanam''. I am unlimited. I am unchanging. I am completely independent and I am only one. I am not many. This is the point these ''mantras'' wanted to understand. So again the same thing I am going to summarize. All our experiences in this world can be divided into three parts. Our "I", what we call "I" or "you" or "he" or "she", is all the time identifying with every single thought. I am happy. I am unhappy. Oh, I am feeling cold. I am feeling hot, etc. So what is the first point? That if I stop there, yes, this is a plant, this is an animal, this is a house, etc. Problem is less. Now what happens? That there is a fact. There is a tree. I see it. It is a fact. This is the first stage. But do I stop there? No. I identify myself with the experience. I am seeing a tree. I am hearing sound. I am smelling some smell, etc. And that is a fact. Every experience is a fact. But I don't stop there. What do I do? I create my likes and dislikes. I like this. I don't like that. I hate it. I want this. I don't want it. This is called reaction. So this is the second division. First there is a fact. I experience the fact. This is the first. Second, I don't stop merely experiencing. I go on passing judgments over it. This is beautiful. This is ugly. This is tasty. This is not tasty. This is good. This is evil. I like this. I want it. I don't like this. I don't want it. This is where the problem comes.

So experiencing is not a problem. But reaction is a problem. Not only do I react, but reaction indicates that I am identifying myself with every thought that arises in my mind. You are identifying yourself with every fact that is arising in your mind. And it takes place so fast. Before you can even analyze it, already reaction starts. What is the reaction? I like it. What is the result? You run towards it. I want it. I want to get it as soon as possible. I don't like it. I want to get rid of it as soon as possible. So this is not only fact but my judgment about the fact and my action. What should I do? Go towards it or go away from it. And that is how we are behaving in this world. So seeing something as a fact is called ''Sakshi Bhava''. Identifying and reacting is called participating I. As if I am happiness, I am unhappiness, etc. So this first is called participating I called ''Ahamkara''. Second is called witnessing I. It is called ''Sakshi. Nirvikara'' means changeless. ''Drashta'', witness. I witness. So we go on witnessing. So these are the two things that normally happen. And that is not going to help us. What can help us? How can it help us? Now comes the third division. What is it? This is the final division. What is it? This is the final step in spiritual practice. What is it? First, you think. Every experience is a fact. Next, I witness. I am reacting towards it. And then what is the third fact? That every thought that arises, every ''vritti'' that arises in my mind indicates I am aware this is a chair. I am aware this is a tree. I am aware this is an animal. I am aware this is a human being, male, female, good, bad, happy, unhappy, like, doesn't like, etc. Be a witness. Not only to the fact but also to the reaction. And if I can do that, what happens? I remain prominent. Witness remains prominent. And let there be experience. It doesn't matter. Let there be reaction. Doesn't matter. But I remain forever completely separate. So we begin to separate fact and then reaction. And say a fact is a fact. My reaction has nothing to do with the fact. Let me stick to the fact. This is the first step. Then what is the second step? In my reaction and again action and response, is it going to help me? Is it doing me any good? Is my reaction, is it making my life a better life, a happier life? Is it taking me nearer to God? So that is the final step. And if my intelligence reports to me that what you are doing is not going to take you to God, it is actually leading you away from God, that is called the definition of ''Adharma'', going away from God, then I must stick. Whatever helps me to go to God, that I must adopt. Even for this threefold analysis. What is the threefold analysis? I know I am repeating. First, separate fact. Fact is a fact. Accept the fact because we can't change the fact. Second, observe what is my reaction. That can be changed. That is called ''Sadhana. Sadhana'' never changes the fact. It only always changes my reaction, my emotional response. This in psychological language is called CBT, Cognitive Behavioral Therapy. So I cannot change what happens in the world, but I can slowly change how I must react to it in a positive way so that I am least disturbed, least unhappy, more happy and approach more towards God. But for this also, God's grace is necessary, otherwise it is impossible. Therefore, offer everything to God. I see a tree, offer it to God. I feel it is good, offer it to God. I don't feel it is good, offer it to God. So then also, is my reaction harming anybody? Not only is it helping or not helping me, but is it harming or not harming somebody else? Am I becoming selfish? Because most religious people, this is what happens. They become more and more selfish. They feel they are doing more ''japa'', more ''dhyana'', more attending talks, ''ashramas'', activities, but they are becoming most miserly, very unselfish. That doesn't count at all.

So I have to be asking, is it taking me to God? Is it making me less selfish or more selfish? That analysis, if one doesn't have, one will not progress in spiritual life. This is called turning away from ''Ashubha'' to ''Shubha''. And what is the final step? The final step is, so long as there is a body, there is a mind, I can't stop acting. I must act, I must participate. Let my body, let my mind participate. Because so long as there is mind, the body-mind action cannot be stopped. So long as life is there, breathing has to go on, eating has to go on, activities like seeing, hearing, etc. have to go on. This is what Bhagavan Krishna says,

prambhan yadaya karmāṇi saṅgantyaktvā karoteha vipyate naśapāpeṇa padma-patraṁ iva ambhasā.

So let me shift from the participating I to the witnessing I. These are the steps crystal clearly enumerated by Sri Ramakrishna, Holy Mother, Swamiji, direct disciples. Only I squeezed the essence of it. So what is my nature? My nature is pure consciousness, herein called ''Prajnanam''. It is also called ''Brahman''. But the same ''Brahman'', when we don't have a mind, we will become one with it. But when there is a mind, even in a dormant state, that is called creation. And in that state, the three experiences, waking, dreaming and deep sleep, they have to go on. There is no other way. What is the problem now? Pure ''Brahman'' is okay, but what about this world? We have been taught from the very beginning, this is ''mithya''. It is only for the beginners. So that dispassion will come. Discrimination will come. What is dispassion? What is called discrimination? That is called ''viveka''. What is ''viveka''? You participate, act, but don't depend. Live like a maid servant. You discharge all your duties, but do not get attached because nothing belongs to you. Body doesn't belong, mind doesn't belong, nothing belongs to us. What belongs to us? My own nature will never desert me. That alone belongs to me. And my nature is ''Brahman''. Now the ''Upanishad'', it is meant for highly advanced ''sadhakas''. So that which has been accepted earlier and all the religious activities, rituals, ''yajnas, yagas, pujas, dhanas'' and ''tirtha yatras'', all these things are meant so long as we think the world is real. But now, glimpses of how this world is not real. What does it mean? It means it is ever-changing, it is dependent, it is inert and it is made up of many parts, ''sanghata''. So it is meant for somebody else. That idea slowly becomes stronger, percolates into our brain. At that stage, the same ''Upanishad'' is telling something else. This is what we discussed actually in our last class. ''Esha Brahma''. That is ''Brahma'' is the creator. And ''Brahma'' became ''Indra'', ''Prajapati,'' all the gods, all the ''Pancha Bhutas'' and everything that we experience, living, non-living, everything. So the first word is very important. ''Esha Brahma.'' Here ''Brahma'' is not ''Parab''rahma. It is the creator, ''Saguna Brahma''. Next, that which can be interacted with, we can pray to ''Saguna Brahma''. We can surrender only to ''Saguna Brahma''. And ''Saguna Brahma'' is the creator, he is the ruler and he is the grantor of all our wishes, desires. He is called ''Srishti Stithi Laya Kartha, Samara Kartha''. Popularly in ''Puranic'' language they are called ''Brahma, Vishnu, Maheshwaraha''. So with this word ''Esha Brahma'' should have been enough.

Since the ''Upanishad'' wants to make it clear without leaving us in doubt, ''Esha Indraha'', that same ''Brahman'' first became ''Brahma'' and that ''Brahma'' is manifesting as ''Indra'', as ''Prajapati, etai sarve devah''a, all the ''adhishtatra devatas'', presiding deities. And then ''imanicha Pancha Bhutani,'' out of which the whole universe has come, ''akasha, vayu, agni, jala, prithvi''. So that is what is being said here, ''Pancha maha bhutani'', the great five elements, ''prithvi'', that is earth, ''vayu'', air, ''akashaha'', space, ''apaha'', water, ''jyotimshi''. Here ''jyotimshi'' means fire. So in that order it is a little bit changed. Instead of saying ''akasha vayu, agni, jala'' and ''prithvi'', here it is said ''prithvi, vayu, akashaha, apaha, jyotimshi, etani.'' And then all these ''Pancha bhutas'' became everything else that is going to be enumerated below. ''imanicha, kshudra, mishra'' and ''eva'', everything that we see. Everything and all things can be divided into, first of all the whole creation can be categorized into two, the living, the non-living, that is ''Chaitanya'' and without ''Chaitanya''. Then all that is having ''Chaitanya'' can again be divided into roughly four classifications. What are they? First of all what is called insects, second birds, third animals, fourth all human beings and ''devas'', etc., everything. Since ''devas'' have been enumerated earlier, they are coming only these four. So what is the first division? Living and non-living. And all the living creatures are divided into four categories. What are they? The insects, the plants, etc., plant kingdom, the animal kingdom. Finally, human beings. So about all these four categories, there is a, in ''Vedanta'', they are called ''mishrani, bijani. Bija'' means seed. Seed means what? That which is going to become. For example, the seed of a tree is going to become a tree. The seed of a human being will become a human being. Seed of a dog or donkey become dog or donkeys, etc. So all these four things just now we discussed. In ''Vedanta'', they have been given special name. Every living creature is born out of ''bijas'', but the nature of the ''bijas'' are different. So they are called ''Anda jani, Jaru jani, Sveda jani, Budhvi jani''. So ''Anda. Anda'' means egg. For example, birds. That's why they are called ''Dvija. Brahmana'' is also called ''Dvija'' after ''Upanayana.'' Twice born. And here also, first the birds give birth to eggs. And then the egg will be hatching after some time. So that is the second birth. Strictly speaking, we are also born of egg only. So the father's egg or the mother's egg, etc. But a little bit freedom is given to the scripture. So some creatures are born out of eggs. Some other creatures are born out of ''Jaru jani.'' That is from the womb. From the womb. We are all born from the womb. For example, a calf. And the young one of a horse, etc. Born of the womb, etc. But they don't say earlier it is only in the form of the egg. But it doesn't matter. So these are the born of the womb. ''Jaru jani''. Then ''Sveda. Sveda'' means sweat. Sweat means here moisture. So like mosquitoes, small insects, many of them thrive in that area. They are not coming from the wetness. They are helped by the wetness, moisture. So this is another. Then ''Udbija''. That which breaks open the earth. So ''Prithvi, Bitwa, Bahir, Agachati.'' That is called ''Udbija''. So they are called all the plant kingdom, you know. You put the seeds and then slowly it spreads its roots. And then again spreads itself upward. What we call heliotropic. These are the four, these things. And still further, even though it is said, you could have stopped everything. It is born out of these four sources. ''Unis''. But it is giving further. ''Ashraha'', horses. ''Gavaha'', cattle. ''Purushaha'', human beings. ''Hastinaha,'' elephants. Just to impress the idea, everything is ''Brahman. Etkincha idam, prani. Jangamancha, patatricha, ecchastavaram, sarvam.'' That is what he wants to say, sarvam. Everything. So horses, then cattle, then human beings, then elephants.

And then he says, as Bhagavan Krishna tells in the 10th chapter, almost towards the end,

yad yad vibhūtimat sattvaṁ śhrīmad ūrjitam eva vā

tat tad evāvagachchha tvaṁ mama tejo ’nśha-sambhavam (B.G.10:41)

Wherever you see excellence, that is all my manifestation. But what about that which is not so excellent? Everything is excellent only. Some excellences are not noticeable. Some are noticeable. That is all he wants to say. The whole universe is nothing but a manifestation of the ''Purusha. Purusha'' doesn't mean male. ''Purusha'' means ''Brahman''. So ''etkincha idam, prani, jangamancha, patatricha''. So in his own words, this ''Aitareya Rishi'' is telling, ''etkincha idam'', whatever is there in this world, ''etkincha'', even the least one, what are they? ''Prani''. Anything that breathes. Here ''prani'' means that which has ''Prana''. How do we know? Because it breathes. Every creature breathes. And ''jangamancha, jangam'' means that which moves with the help of the legs or wings, etc. That is being separately told. ''Patatricha'', that which flies, means birds, every living thing, all moving animals, etc. That means the whole world. And then another one is added, ''sthavaram'', means plants. He told earlier already, when it is a ''udbijaani'', that which breaks the earth, and that is called plant kingdom, here again ''sthavaram''. It is living, but it only moves in one place by spreading the roots, the branches, etc., the trees, etc. ''Sarvam'', everything that was experienced, that is being experienced and that will be experienced by somebody or other because everybody doesn't experience everything else. For example, deep in the Brazilian rainforest, the scientists are discovering, even today, God knows how many new life forms are there. But if one scientist observes it, thank God, nowadays they can take even video to convince other people that it exists. So, everything. So, everything. What? ''Tat sarvam'' ''Prajnanetram'', manifestation of ''Brahman''. Remember, ''Prajnanam'' is equated to ''Brahman''. Where? In itself. It will come. ''Prajnanam Brahma. Mahavakya''. But it is foretold that ''Prajnanetram'' will come to the meaning of what is ''netram'', means what? Anything that is experienced with the help of pure consciousness and that everything is nothing but ''Prajnanam. Prajnanam'' means ''Brahma''. And the whole universe is ''Prajnane pratishtitam''. What is the meaning of ''Prajnane pratishtitam''? Everything is firmly established in ''Brahman'', otherwise called ''Prajnanam. Prajnane saptame vibhakti.'' Seventh case. Like, you know, a tree is there. I see a tree. What do I say? There is a tree. That is belongs to existence and that existence belongs to ''Brahman'' called ''sat''. And I have knowledge of that tree and that knowledge associated with that particular tree is called ''chit''. And it is beautiful tree. I get so much of joy out of it. So, ''sat, chit, ananda'', everything is based upon first it exists, then its knowledge is there, then it creates some experience, sometimes more happy, sometimes less happy. Don't go on questioning. What is called suffering? Suffering means less enjoyment. Happiness means less suffering. That is all.

''Tat Prajnanetram Prajnane pratishthitam Prajnanetrah lokah''

The whole universe is made possible. Everything works here. The sun moves. The moon also gives light. The stars also give light. Fire also gives light. The wind blows and the fire gives heat and light and the water quenches everything. Water also cleans up everything. Water also makes it possible for us to separate things. That is, when we eat food, it is very hard food. That's why we mix with water. Either natural or, if necessary, additional water. What does it do? It makes the hardened, that is the molecules, that are hard bound, the water makes them loose so that we can swallow, so that we can digest properly.

So everything has got. That ''Bhagawan'' only is doing. So ''Bhagawan'' creates food and ''Bhagawan'' makes it possible for us to eat that food and ''Bhagawan'' only digests for us, giving us pure energy so that we can perform all our activities. This is called ''Prajnanetrah lokah''. Therefore, ''lokah Prajna pratishtha. Prajnanam'' is the only thing. That alone is. I see a tree. Yes, it is nothing but ''satchitananda''. I see an animal. Nothing but ''satchitananda''. Whatever I see, living, non-living, gods, human beings, demons, everything is nothing but that Prajna just as we see in our dream state. One consciousness of each one of us creates the entire dream world, including the non-living also. So everything is nothing but Prajnanam. And what is that ''Prajnanam? Prajnanam Brahma''. Here not ''dirgha, Brahma. Prajnanam Brahma. Prajnanam'' is the supreme reality. ''Advaitam, ekam, nityam, puranam, ajam'', that is called ''Brahman. Prajnanam'' is ''Brahman''. That's why in the English language, so that our confusion will not be there between ''Brahman'' and ''Brahma'', often we use the word ''pannakara.'' Half ''nakara'' is used to distinguish ''Brahman'' from ''Brahma. Brahma'' means ''saguna. Brahman'' means, in our language, ''nirguna''. That is what it is. So what does this third ''mantra'' is telling? He is ''Brahman'' and ''Brahma'' here, not ''Brahman, Brahma''. He is Indra, is ''Brahma'', further manifested as Indra, as ''Prajapati.'' He is all these gods. He is the five great elements, earth, air, space, water, light, heat. He is all these small creatures and every other creature. He is the origin of those born of an egg, of a womb, of sweat and of a sprout. He is horses. He is cows. He is human beings. He is elephants. Whatever breathes here, whatever is moving, whatever is flying, whatever is unmoving, everything is that ''Brahman.'' All this is guided by consciousness, ''Prajnanam''. All this is supported by consciousness and the entire universe is nothing but looking through the mind, consisting of time, space and causation. That same ''Brahman'' with ''nama roopa'' is called ''jagat'', nothing else. Therefore ''Prajnanam'' is ''Brahma, Brahma'' is ''sarvam, tasmat Prajnanam eva sarvam''. This is the realisation. And why this description? We have seen earlier what was the ''Brahmanas'', the spiritual aspirants. What were they selling? That what is that ''atman'' whom we want to realise, whom we are contemplating, ''upasmahe''. Is it this world which is being experienced and with which we are identifying or is it that ''Brahman'' without whom the world cannot exist also? Which is the real ''Brahman''? Finally the conclusion is there are no two ''Brahmans''. One dependent ''Brahman'', one independent ''Brahman''. Everything is nothing but pure ''Brahman'' only. There is nothing else excepting pure ''Brahman''. Indivisible ''Satchitananda''. And this is the realisation not only of ''Aitareya Rishi'', not only the disciples who are supposed to realise and later on they realise like Nachiketa realises after hearing from ''Yamadharma Raja'' who was one of the greatest ''Brahma Jnanis''. We should not think of ''Yamadharma Raja'' and why that mention? Because ''Yamadharma Raja'' is in charge of souls after death. So if there is no existence whom is he going to rule or control? ''Yama'' means he who controls. What happens to you? You did so much of good, you did so much of evil so as a result I am going to give you an appropriate opportunity to reap your ''Prarabdha Karma.''

So he who controls everybody's destiny he is called ''Yama''. The word ''Yama'' means control. That is why ''Yama, Niyama. Yama'' means control. Control means conquer. ''Niyama'' means we have certain qualities, we require certain marvellous qualities and we do not have them. We have to acquire them with assiduous striving. That's why they are called ''Niyama''. What are ''Yama'' then? We have already acquired some bad qualities, they have to be removed and good qualities have to be strengthened and whichever quality is very weak, very minimal, that has to be freshly strengthened, acquired, strengthened and used then only spiritual progress is possible. So the whole ''yoga shastra, yoga sadhana'' is dependent upon these two, ''Yama'' and ''Niyama''. So ''Yama'' means control. That's why we use that word even though slightly different way, we say ''Pranayama''. Instead of saying ''Yama'', we say ''Yama''. So if ''Prana'' is well controlled through the help of the breathing process, really ''Prana'' means the ''Pancha Pranas'' because the mind is entirely dependent upon these ''Pancha Pranas'' and therefore we have to control the ''Pancha Pranas'' but the beginning stages through the breathing process then slowly mind will come under control that ''Chitta Vrutti Nirodha'' will happen then only we will have a glimpse of the ''prashta, purusha'', apart from ''prakriti.'' All ''chitta vruttis'' can be equated with ''prakriti''. So that is being said here that control, everything that is that to be controlled and that is what is being said here also that ''Yama'' controlled. Who controls? ''Yamadharma Raja''. So what happens? ''Nachiketa'' went there to find whether there is any life at all after the death of this body and ''Yamadharma Raja'' said not only there is life, nobody will ever die forever. It is only like changing the dress. Just like we change our old and worn and unfit dress when we are growing up the old dress doesn't fit us so we generously donate it to our younger brothers to save some more money but if it becomes very very holy then we give it ''moksha'' and buy a new dress. So every body, every birth we get only new body but inside what is called s''ukshma sharira, karana sharira'' they only die once when we get ''moksha'' that is called ''atyantika pralaya''. So here this word ''netra'' is used. I referred to it earlier. What is ''netra''? What does it mean? That which leads us. Usually you know you are walking and if you don't have eyes if you start walking especially on a busy road where hundreds of vehicles are moving at furious speed this side, that side and in India there is no direction east, west, south, north, above, below wherever there is 2 inches space an auto rickshaw fellow will try to put and move towards that one and many accidents happen. Because of that what happens when there is no eye? So accident will be. That means this bodily existence is in danger so that which gives us that knowledge by which we recognize who we are and what is our relationship with others and the whole world and makes this ''samsara'' possible that is why this awareness is the real ''netra'' because even some blind people have beautiful eyes but those eyes are completely useless eyes just as the windows are useless if there is no one behind the windows. These are only ''golakas.'' So every single sense organ requires awareness I see, I am aware I am experiencing something in the form of seeing I am aware I am experiencing something in the form of hearing etc. etc. that is called ''netra''

Netra specifically should not be understood as the eye, but among all our sense organs, it is the eye. A simple example I will give you: suppose some punishment had to be given, a part of somebody's body had to be cut off, either a hand, a leg, an ear, a nose, or the eye, and given a choice, what do you think we prefer? You take away one hand, one leg, but the last thing we want to lose is the eye. Because 99% of our knowledge comes only through the eye. That is why this ''Prajna'', that is awareness consciousness ''Chaitanyam'', is compared here to the ''netram''.

So, what is the point of this third ''mantra''? That ''Brahman'' alone, there is nothing else. "''Atmava idamagra asit"'' - coming to the first one, if you remember, the first ''mantra'' in the first chapter. The first chapter has got three sections. The very first ''mantra, "atmava''", only ''Brahman'' is there. "''Atma'' is there, ''nakinchit mishat, nanyat kinchit mishat"'' - nothing was there that winked. That means no second one is there. Thereafter, the creation has come, which we have seen, how this ''Pancha agni vidya'', etc., but the point is, then that ''Brahman'' had he become changed? Had he become corrupt by becoming this world? No, he is only appearing, and that appearance is called creation. It is called manifestation in the ''Advaitic'' school. It is called ''vivartavada''. Like we are seeing a snake, but really, there is no snake. The rope never had become a snake. In our eyes, because of our former experience in semi-darkness and maybe the wind is also making it move a little bit, and a little bit of hissing sound also we are hearing, and all those things make us think there is a real snake. This is called just appearance. This is not reality. Therefore, this is what is called ''mithya''. What is ''mithya''? The world is not ''mithya.'' Our way of understanding the world is called ''mithya''. Remember this very much. ''Mithya'' is not outside. "Oh, I see, my father is ''mithya''." I say, "My mother is ''mithya''." No, my understanding. What understanding? This is not ''Brahman''. This is another human being. He is my father. She is my mother. This misunderstanding, like seeing a snake where there is only rope, that is called ''maya, mithya''. So ''mithya'' doesn't apply to ''Brahman. Mithya'' applies to our mind. What is there is only ''Brahman.'' Previously, ''Brahman'' did not have any form, any name, any quality. But now, I am imagining through the prism of time, space, and causation that that same ''Brahman'' is appearing as what? ''Namarupa'' is ''Prapancha''. Seeing ''Brahman'' with name, form, and quality or ''guna'' characteristic. That seeing, experiencing ''Brahman'' not experiencing directly as ''Brahman'', but something else with a name, form, and quality, that our experience of ''Brahman'' because of the prism of our mind is to be understood as ''mithya.'' So you understand, as soon as we hear the word ''mithya'', world is ''mithya'', "Oh, the tree is ''mithya''," and everybody is ''mithya'', that is totally wrong understanding, horrible understanding. ''Mithya'', like the snake, doesn't exist outside. It exists within our minds. That is why give a good blow to the head, and we start seeing stars. Ah, some realization, somewhere we have come. We are seeing the stars, and seeing the star is called ''Prajnanetram''.

so this particular mantra third mantra

praj~nAne pratiShThitaM praj~nAnetro lokaH praj~nA pratiShThA praj~nAnaM Brahma .. 3..

The entire world is based upon modification in our minds, not real modification, called ''vivarta.'' Only our experiencing of that, the whole ''jagat,'' is nothing but it is ''mithya.'' Our misunderstanding of ''Brahman'' as an object with name, form, and quality is called ''mithya''. But even to know this is ''mithya'', that awareness should be there. I see a snake, whether to see the rope I need consciousness, whether to see the snake I need consciousness, for both I need consciousness. That is why ''Prajna pratishta.''

Having said this, that everything is ''Brahman'', the ''Upanishad'' is concluding. What is concluding, what is the essence, what is the real ''rasa'' of the entire, not only all the scriptures of all the worlds, past, present, and future: "''Prajnanam Brahma''." This consciousness, even while it is appearing as limited because of the body-mind, that consciousness doesn't know what is limitation. From the body point of view, it is a limitation. From its own point of view, it doesn't know what is limitation. That ''Prajnanam'' is ''Brahman. Brahman'' is ''sarvam''. ''Prajnanam'' is ''Brahma''. Therefore, ''Prajnanam'' is ''sarvam. Sarvam'' means this entire universe and nothing else. And whoever has this knowledge, what happens? I will just introduce you, and perhaps we will conclude it in our next class.

This is the last ''mantra'' in this ''Aitareya Upanishad'':

sa etena prAj~nenA.a.atmanA.asmAllokAdutkramyAmuShminsvarge loke sarvAn.h

kAmAnAptvA.amRitaH samabhavat.h samabhavat.h .. 4..

'''He, having realized oneness with Pure Consciousness, soared from this world and having obtained all desires in yonder heavenly world, became immortal-yea, became immortal.'''

''Amrutah samabhavat''. Twice, if something is repeated in ''Upanishads'', it is the indication that this particular ''Upanishad'' or chapter has come to an end. So, what does it mean? Any seeker, having realized his oneness with this ''Prajnanam'' or ''Brahman'', what happens? He gives up this body from this world, and having obtained all his desires by becoming one with ''Brahman'' in the heavenly world, means ''Brahmaloka'', not ''Brahma loka, Brahman's loka'', he becomes immortal, means ''mukta'' become immortal. This beautiful idea, which is called the ''Parama Purushartha'', that is what we will discuss in our next class.
[[Category:Aitareya Upanishad]]

Aitareya Upanishad Lecture 19 on 07 October 2023

2024-03-22T19:57:44Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
We are in the third chapter of the ''Aitareya Upanishad.'' It has only four ''mantras''. And in this chapter, only we get the ''Mahavakya''. So just to remind ourselves what we discussed in our earlier classes: there were some ''Brahmins'', there were ''Adhikaris. Brahmana'' means one who is desirous of obtaining ''Mukti'' or realizing ''Brahman.'' Those who are longing with intense yearning to realize ''Brahman'' are called ''Brahmanas''. And the discussion started in this third chapter. The very first ''mantra'' expresses it:

''OM ko.ayamAtmeti vayamupAsmahe kataraH sa AtmA . yena''

''vA pashyati yena vA shRiNoti yena vA ga.ndhAnAjighrati yena''

''vA vAcha.n vyAkaroti yena vA svAdu chAsvAdu cha vijAnAti .. 1..''

'''Who is He upon whom we meditate thinking: "This is the Self"? Which one is the Self? Is it He by whom one sees form, by whom one hears sound and by whom one tastes the sweet and the unsweet?'''

So apparently these ''Brahmanas, Sadhakas'', through study, under the guidance of a great teacher, they heard it, they pondered over it, meditated over it, and they have come to this firm realization that whatever we do, there are two things, two eyes. One, the participating I; another, the witnessing I. What is the problem? It is the participating eye. If we identify ourselves with this changing, participating I, that is called ''Samsara, Bandhana,'' because it is many, it is limited, it is changing, it is dependent, which is called, in other words, ''Mithya. Mithya'' means that which is dependent, that which is always changing, and that which is limited completely, that is called ''Mithya.'' But what we want is that which is completely independent, that which is not dependent upon anything, but not merely that, that which gives me eternity, infinity, and indescribable, unbroken happiness called ''Ananda, Sat Chit Ananda''. So, ''Katarahasa Atma.'' So until now, we are doing this ''Upasana'' of ''Bhagawan''. Is that ''Bhagawan'' separate from us? Is He going to be eternally separate from us? That means whatever is separate from us, it is called an object. So God cannot be, ''Brahman'' cannot be an object. So, there are two 'I's, one ''Atman'', the witnessing ''Atman'', another is the participating ''Atman. Katarahasa Atma'', because we are aware of both. Now the confusion is, which is this ''Atma? Enava Pashyati,'' that ''Atman'', that I, which says, I see, I am a seer. ''Enava Shranoti'', I hear, I am a hearer. ''Enava Gandhan Aajighrati,'' by which one smells all the smells. So, I am the smeller. ''Enava Vaacham Yakaroti'', by which I express all my feelings, thoughts, emotions in the form of speech. ''Vaacham Yakaroti,'' so I am the speaker. Enava Swadhu Cha Aswadhu Cha Vijayanath, by which I know what is pleasant, what is unpleasant, what is tasty, what is not tasty. It means whatever I do, by the body, by the mind, by the Pancha Jnanendriyas, and the mind, antahkarana. So, that is one I, and that which is without participating, separate, and then witnessing, which is this I. This is the essence of it.

And I also have mentioned this, this is just to remind ourselves: Shankaracharya, in his introduction, says, "Kechit Brahmanaha." Brahmanaha means Adhikaris, Satvaguna Pradhanaha. Those who have developed Satvaguna, so that they want only spirituality and nothing else. So, whom should we really contemplate upon? So, that we are in such a ParaBrahman. So, what about this changing I, the intellect, the buddhi, or the body? That is not real Atma. Why is it not the real Atma? Four reasons are given by Shankaracharya. First of all, Karana Roopatva. All these are instruments. So, an instrument is always meant to serve the purpose of somebody else. That is the first reason. Second reason, Vikara Roopatva. That is, everything is changing, every second. Time, subject to time. Time means change. So, that is why birth, growth, old age, disease, and suffering, and death. These are called Shadvikara. This is called Vikara. Vikara means ever-changing. That is the second reason. Jada Roopatva. Jada means inert. That means, if the consciousness, awareness, in the form of Chidabasa is absent, then they will never be able to work. If I am not aware, my body cannot do anything, mind also cannot do anything. This is called Jada. And Jada doesn't know, even doesn't know that it is Jada. So, even a fool doesn't know he is a fool, he is a Jada. Even to know I am a fool requires a tremendous amount of objectivity and courage to accept that I am a fool. And who says I am a fool can never be a fool. So, Jada Roopatva is the third reason. And Sanghata Roopatva. This is a Mimamsaka introduced here. A very marvellous philosophical idea. What is it? Sanghata means a combination. For example, there is a clock. A clock is a combination. A house is a combination. A car is a combination. A cycle is a combination. Everything in this world is a combination. And so, the principle is whatever is a combination, it is always meant, it is Jada, inert and it is meant actually for the use of somebody else. For example, whether it is a house, a car, or an airplane or whatever it is, it is meant for a living being, a conscious being, purposefully he makes it. This is called Sanghata. So, four reasons: Karana, instrumentality; Vikara, changefulness; Jada, inertness; Sanghata, combination. Because of all these reasons, it cannot be Chaitanyam. That is why even Brahmakara Vrutti is not there. But is there something else? Yes, here comes another very beautiful, subtle intellectual point. If I say that something is Jada, then necessarily I have to say there is something which is not Jada. If I say it is cold, I necessarily must know what is the opposite of cold. Then only I say this is cold, this is black and this is happiness and this is male etc. It automatically indicates that which is the opposite of it. This is called Dwandwa. And without this Dwandwa idea, it is impossible to get any sort of knowledge. That is why in deep sleep, there is no Dwandwa. That is why we don't know. Even if a dog is pausing over us with a lifted leg, we will never know about it. So, these are the things.

Now we come to something else. The body is going to act as an instrument. What does it do? It becomes an instrument. An instrument is always meant for a conscious being. So, both the body and mind are instruments. But without the body, the mind cannot function. Without the body, the mind will not be able to perceive anything. Just as if you are within a house with no doors or windows, completely sealed up, you will not know what is happening outside. Similarly, if the mind is to know, interact, and form feelings, etc., it does require the help of the physical body, which consists of five senses of knowledge (inputs) and five organs of action (outputs). If there is input, there must be output. First, there must be output. That is, I must be able to see through the eyes, hear through the ears, smell through the nose, taste through the tongue, and touch through the skin. And then I have to decide what to do with this information. Is it acceptable? Is it positive or negative? Is it desirable or undesirable? All these thoughts can arise only when knowledge is first received. And that knowledge, what we call, whenever we say, for example, "I see a tree," "I see a man," that means "I see a tree" is a thought. "I see a man" is a thought. So, every experience comes in the form of thoughts. And so, in the next mantra, all these thoughts have been roughly divided into 16 categories. And then the Aitareya Rishi, also called otherwise Mahidasa, refers to them. What does he call them? These are Namadhyani. Pragnanasya Namadhyani. Pragnana means Brahma, pure consciousness, Shuddha Chaitanyam. And that Shuddha Chaitanyam reflects in our minds. It is called Chidabhasa, the reflection of consciousness. And this Chidabhasa, mind plus the body, this is called Jeevatma. Body plus mind plus Chidabhasa, this is called Jeevatma. And so, the Jeevatma experiences with the help of the inert instruments called the mind and body. But it lends, as it were, the awareness, and that is called Chidabhasa. And the experience results in what is called Gnanam, knowledge. Knowledge in what form? In the form of thoughts called Vrittis. And to distinguish one experience from the other experiences, everything has to be given a name. That is why the Rishi calls them all these are Pragnanasya Namadhyani. So, every Vritti is possible only because of the Chidabhasa. But just like supposing you meet ten people and you are not introduced, you don't know their names. So you want to interact with them. How do you do it? You don't know who is who. So you have to say "you, you, you, you." But somebody fortunately introduces them. This is Rama, this is Krishna, etc. And then you say, "I want Rama." "Hey Rama, listen to me." "Hey Krishna, listen to me." "Hey Devadatta, listen to me."

So what is the function of a name? To distinguish every object from the particular object we want to interact with. That is the function of the Nama. So all Vrittis, all thoughts, all mentations also have different qualities. One is happiness, another is unhappiness. So if you want to express, "I am an unhappy person," or "I am a very happy person," of course, that is what we do, hypocritical as we are. Whenever we see somebody, "I have passed first class." "Oh, congratulations, I am very happy." But really, I am not happy because my dull, idiotic eldest son has not even passed the examination. So I am not happy. If my fellow had at least passed, I would have some reason to congratulate. So this is how we have learned to be hypocritical. It is necessary in society. You can't go around saying, "I am jealous of you," "I hate you," etc. Then society cannot function. We have to pretend we love each other. Husband says, "I love you." And wife says, "I love you." Children say, "We love you." And parents also say, "We love you." All the while, especially thinking about the daughters, "How soon are you going to grow up?" Because you are called a duhita, a milker of the family. Anyway, what are we talking about? Every experience that we have, that is called a thought. And every thought has to be distinguished from every other thought. So we actually give names: cleverness, intelligence, all-knowing, dullness, stupidity, and what we call instantaneous recognition, etc. So to distinguish one thought from another, one type of experience from another type of experience, we have to give names to these different experiences. All experiences are in the form of thoughts, mentations, or vrittis. So in the next mantra, 16 such names are enumerated. But we should not think there are only 16. For example, after going through all those things, we have to say that this is kama, this is krodha, this is lobha, this is moha, this is mada, this is matsarya, etc. So happiness, unhappiness, creativity, non-creativity, dullness. So many feelings are there. So many different names should be there. But we have to acknowledge that the Upanishads need not go on prolonging all these things. They have roughly classified them into 16 names. We can include all these within a subclass, etc. That is very important.

Now, what is the point of all these namings? Because what does a name do? A name specifies a particular object or person. Every name separates everything else from one particular object, one particular person. It is to separate one object from everything else that we require a specific name. That is the normal convention. But in this Upanishad, we encounter an abnormal convention. What is that? Every thought points out to only one object. We need not call it an object. We can call it a being. What is that being? Shuddha Chaitanyam. Let me give a simple example before I go further. For example, I see a tree. How do I know it is a tree? How do I know I am seeing? Because there is awareness. I am aware I see a tree. I am aware I see a man. I am aware I see a table. So every name points out, because of awareness, I am able to see, to hear, to smell, to touch, to taste, and experience happiness, unhappiness, anger, lust, jealousy, desire, and everything else that we encounter. But what is the point? The point is we should not be identified with the participating "I". Because of whose presence, I am really able to experience everything. Because of whose absence, I can never experience anything. I will be like a dead person. It is to point out that one being, because of whom we are able to experience everything else. This is the point. And what is that? Prajnanam. How do we know? Because the Upanishad, the Rishi himself says, "Prajnanasya namadheyani." Here "namadheya" means names. Names of the Prajnanam. But we can interpret it in a slightly different way. Instead of saying "namadheyani", names, we can say these are the manifestations. Prajnanam, that is pure consciousness, manifests as seeing, as hearing. And this idea has been explored in many other Upanishads that the real seer, the real hearer, the real smeller is different. But the body and mind are only instruments. So the real hearer is Paramatma only, nobody else. That means the normal ahankara that we have, it doesn't exist at all. We are unnecessarily claiming that "I am the seer, I am the hearer, I am the taster." No. Paramatma, Shuddha Chaitanyam alone is the real hearer, real seer, real karta, real bhokta. And if we can understand it, we will attain mukti. And that is the real purpose. So this is what "pratibodha vidita" signifies.

In Kena Upanishad, when discussing pratibodha, here bodha means meditation. Here what is called prajnanasya namadhyani. In Kena Upanishad, it is called bodha. Bodha means awareness. What is aware? I am aware of a tree, aware of a human being, aware of a table, etc. Different names are used. Here it is used namadhyani. There it is used bodha. But pratibodha, every thought reminds us that it is Paramatma. And that is the essence of Purusha Suktam also. "sahasrashirsha purushaha sahasrakshaha sahasrapat" All heads are His. All eyes are His. All ears are His. All hands are His. All feet are His. In fact, nothing else exists excepting that Paramatma. So this is just to remind ourselves. Why am I reminding? Because the whole purpose of spiritual practice is to get rid of ism or tism. What is this ism or tism? Egotism. Egoism. So ego means aham. And aham means Paramatma. But ahamkara, I am a man, I am, is Paramatma. I am plus man, that is called ahamkara. That kara has to be gotten rid of. Aham can never be gotten rid of. So when I become aham, then there is no second. Because to say, I am a man, that means I am denying. I am not a woman. I am not a tree. I am not a table. I am not a dog. I am not a donkey, etc. But to say aham, that means, this is called sarvatma bhava. Paramatma bhava. I am everything. Even that I am everything is that expression. Everything is also because of the mind. But really, I am. "Oham, brahma." "Aham, brahma, asmi." That is also an expression. So, last class I introduced the second mantra also. What we call hridayam is mind. What we call mind is hridayam. Don't go on separating those two. And what is the nature of this manas? Manas means thoughts. Mentations. Called vrittis. Chitta vrittis. And these chitta vrittis are of 16 types. What are they? Agnanam. Vijnanam. Pragnanam. Medha. Drishti. Dhriti. Matehi. Manisha. Jyoti. Smriti. Sankalpah. Ratuh. Asuh. Kamah. Vashah. Etc. And then in the end. Pai. Paiyariyo. Orishe. Enumerating all these. All these are called different names. Different manifestations of Pragnana. Pragnana here means Brahman. And that is also beautifully enumerated in the third mantra. Which we will talk about it. If there is time. Today itself. These are called. And all these are different manifestations. But in order to separate one particular vritti from other vritti. Happiness vritti from unhappiness vritti. Anger vritti from desire vritti. Etc. Different names are given. How many? 16. But as I mentioned. It need not be 16. In fact. Etc. We have to add. And the example I have given. Kamah. Krodha. Lobha. Moha. Mada, Matsarya. They have not been mentioned here. You can add any number of them. Because vrittis are innumerable. So expressions are also innumerable. So the names also must be innumerable.

Now we will briefly go through what these 16 are. First is Sanyanam. What is Sanyanam? It is a general basic awareness. Every living creature is aware that it exists. Every living creature is completely aware, both in the waking state and dream state, and very vaguely in the deep sleep state. "I am. I am." Aham Asmi. Aham Asmi. That is called Sanyanam.

Then Aagnanam. Don't split it as Aagnanam. Aagnanam. It means superior knowledge, superior awareness. There are some people whose knowledge is extraordinary. For example, Einstein, Beethoven, Kalidasa, Bhavabhuti, Varnabhatta, Swami Vivekananda, Swami Rama Teertha, Ramana Maharshi, etc. Their knowledge is extraordinary. Taking the life of Ramana Maharshi as an example: one day, he entered the kitchen and observed with a keen eye. He noticed a huge basket full of things that were thrown away, such as stems attached to brinjals. He said, "Here you are throwing them away. You know, we can make a very beautiful curry out of it." The lady replied, "We never heard about it." So, he taught them how to make the curry. By the end, the demand for Ramana Maharshi's special item was high in the restaurant. So, one meaning of Agnanam is Visheshagnanam or Apathagnanam, indicating a tremendous amount of knowledge. Only Parameshwara has complete knowledge, but there are yogis and people who possess much knowledge. Ramakrishna, for example, had tremendous knowledge. He would use every matchstick efficiently to produce light. This is called Aagnanam. Aasamantata Gnanam refers to a superior consciousness to know many things. Some individuals even possess trikala agnanam, knowing about future events, as seen in the case of Brahmam from Andhra Pradesh, who was said to have written a book about future events.

The point is not whether it is right or wrong. There are people who could know even about the past, about the future, etc.

Third is vijnanam. What is vijnanam? Viseshagnanam. Somebody can cook well. Somebody can sing well. Somebody can play well. Somebody can play what is called instrumental musical instruments, like tabla, etc. Some people have got tremendous knowledge in specific areas, such as brain surgeons or heart surgeons. Viseshagnanam.

Fourth one is pragnanam. Pratibha Gnanam. Here, the interpretation given is when one is suddenly confronted and has to reply, many of us become mute. But many people have what is called samayaspurthi. They know how to recollect something and then express it. This is called pragnanam. Let's not identify this pragnanam with Brahman. These are manifestations of pragnanam, not Brahman. So, tatkalika pratibha.

Then medha. Some people have special intelligence to understand, for example, the meanings of scriptures like Upanishads, Bhagavad Gita, etc. That is why we pray.

Medhā devī juṣamānā na āgād-viśvācī bhadrā sumanasyamāna .

Tvayā juṣṭā nudamānā durūktān bṛhadvadema vidathe suvīraḥ ..1..

This is called Medha Suktam.

Drishti. Perception. Some people, when they see, can perceive things much better because they focus, concentrate, and analyse. This is called Drishti. There are many other aspects of Drishti, such as kudrushti, sudrushti.

Seventh is Drithi. Drithi means the capacity to preserve any thought for a specified length of time.

Mati means mananaselanam, the capacity to reflect. This is why mananaselavan is called muni. Muni means one who has the capacity to dwell until the idea becomes very clear and all doubts are completely removed. This is the second step in spiritual progress according to jnana marga: first is shravana, second is manana, and third is nidhidhyasana, becoming what one knows to be the right thing.

Ninth is called manisha. Manisha means free will. Even though one may be in society, for example, attending a party where everyone is drinking, one has the free will to choose not to drink alcohol. This capacity of free will in performing actions and living a free life is called manisha. According to Sri Ramakrishna, a human being who doesn't know how to live independently, who is always totally dependent, is unfit to be called a human being. This is called manisha or swatantra Jeevana.

Then jyotihi. Jyotihi means is mentioned a little bit. Dukham. That is one type of depression, one type of unhappiness, to feel because things did not happen according to our will, or things happened to other people which we did not wish to happen to them, bringing jealousy, etc. And dukham, that is called jyotihi. This is the tenth expression.

Eleventh is Smruthi, memory. We all are endowed with memory. Otherwise, what happens? Once you go forward and a tiger is about to tear you to pieces, somehow you climb a tree, and then you remember. Whenever next time I see a tiger or a lion or a wild dog or Alsatian or whatever it is, I must escape myself. Suppose you forget, then unhappiness will be there. And suppose a boring person comes, and you feel like dying, committing suicide, rather than hearing anything more from that person. So your memory should be clear. Then you see that person from a long distance, you remember that person, and then run the other way. That is called smruthi. But the highest form of smruthi is

anta-kāle cha mām eva smaran muktvā kalevaram

yaḥ prayāti sa mad-bhāvaṁ yāti nāstyatra sanśhayaḥ. B.G:8.5

And Arjuna, Krishna clearly defines, "Oh Arjuna, did you hear what I said?" And then he said, "Yes, yes. Nasto mohaha smruthi labdha." I remembered smruthi. What smruthi are we talking about? Atma smruthi. I know. I was thinking I was Arjuna. I am indebted to Drona and Bhishma. No. Atman. And Bhishma is also Atman. Drona is also Atman. But about Duryodhana, he is also Atman only. That is called smruthi.

Sankalpaha is a very important word. Whenever we do some vrata, some puja, or New Year's resolution, this is called that I want to become a better person. So I must do some sankalpa. Sankalpa is a promise to the Divine Lord that I will not stop trying until I achieve this particular objective or develop a particular quality or become a better person, etc. Sankalpa. Sankalpa also means imagination. Everything, of course, starts only with imagination. So even upasana is nothing but imagination. Only when we realize God, that is a fact. That is not a kalpana. That is an imagination. Every dream is an imagination. So this planning, imagining, but most important, I want to lead this kind of life. And when that becomes a sacred act, that becomes a kratu. Kratu means determination. Interestingly, this word kratu is also used synonymously with sankalpa. But here, Sankalpa means mental action. Kratu means a physical action. Really speaking. So here sankalpa, kratu. Kratu means I will put it into practice. I will practice it until I achieve what I want to achieve.

Then asuho. But we are not talking about pancha pranas. We are talking about mental vrittis. Vrittis. Here asu means liveliness. So when somebody is talking on a subject, he is full of enthusiasm. Why? Because he is interested. He loves and enjoys it, thinking others are also enjoying. You have seen some speakers. Some people are full of enthusiasm, and you also feel enthusiastic. And some people are so dull, you feel like committing suicide. So this is called asuho, a kind of vritti where you really enjoy whatever you do, whether it be cooking, sleeping, reading, or meditation. There must be asu; otherwise, it is nirJeeva, a dead body. Then kamaha. So all our problems start with kama. What is it? Kamaha means desire. So this is the fifteenth one. So general desire is called kamaha, but a special desire called man wants to unite with woman. Woman wants to unite with man. This is called kama. Shankaracharya gives this word, that this sexual desire is called vashaha because this, among the kamas, is vasha. This becomes very powerful. So these are the sixteen. And as I mentioned, you can add any number of your experiences. These are all mano vrittis. That is, vrittis. Here only a few are mentioned as a sample. But what is the point? The point is very simple. Every vritti must point out as a big sign: Walk this way. Observe. So why am I having this sankalpa? Because it is because of consciousness. Without consciousness, none of these vrittis will ever become possible. And Patanjali yogi calls it purushaha. Tadha Dhrushta Swaroope Avasthanam. When we can, through chitta vritti nirodaha, a beautiful word, we can comment upon it with the help of this, meaning that we have been discussing today. When all vrittis point out to one invariable unchanging consciousness, he is called drashta. Even we succeed through the practice of yoga in the form of ashtanga yoga: Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. This is exactly what Bhagwan Buddha also calls ashta marga. Eightfold way to get rid of what? Krishna, his attachment to this world. So that is the purpose. All these vrittis, whatever vritti comes. So this vritti is possible because of whose grace, whose presence? Only shuddha chaitanyam. Every vritti points to its master, without whom the vritti is impossible to arise. And that is the Prajnanam Brahma. That is why all these prajnanasya namadheyani. This is what this second mantra is telling us. Now until here. So all these vrittis arise in whose mind? In a Jeeva's mind. What is the nature of the Jeeva? It is a combination of Prajnanam plus, as a result of this Prajnanam manifesting in the form of all chitta vrittis. But who is that pure consciousness? So should he always be associated with these vrittis? Or these vrittis are only pointers: Go this way. It only shows the way finally to reach whom we want to reach. And that is the only purpose. That is called tat padartha vicharaar shodhana. This is tvam padartha. Jeeva padartha. Jeeva's nature. That is chitta vasa plus all these vrittis. But pure consciousness called Prajnanam is the nature of Paramatma. That is what it wants to lead us. So that Prajnanam Brahma is going to be enumerated in the coming mantras, actually speaking. Now that is what is being said. First of all, where is that Prajnanam Brahma? In the form of all vrittis. Every vritti again is a namadheya. Name. And every name only points out to the named. And here in this third mantra, indirectly, Prajnanam is pointed out in the form of everything in this world. This is the essence of the third mantra in this third chapter of this Aitareya Upanishad.

What do you mean? I will give a very small summary so that we can understand better. See, I am a person, you are a person, and we are friends or enemies, related or not related. We love or we hate. But what do we want? Whether we love, whether we hate, whether we quarrel, whether we win, whether we lose. What is it that we are aiming at? I want to have uninterrupted happiness. And where is it to be attained? When we find that, where from?

''yato vā imāni bhūtāni jāyante; yena jātāni jīvanti; yat prayanty abhisaṁviśanti; tad vijijñāsasva; tad brahmeti.''

(Taittirīya Upaniṣad 3.1.1)

I added this. It was not there in the ''Aitareya Upanishad'' actually. So when we look at this world, the whole world consists of what? Living and non-living. Earlier I mentioned it, ''Lokapalaha. Aitareya Upanishad''. What is ''Lokapala''? That is ''Adhishtatru Devatas''. The ruling ''Devatas''. Residing ''Devatas''. And the entire physical world with which we are interacting called ''Adhibhuta''. And we ''Jeevatma'' called ''Adhyatma''. So ''Adhyatma, Adhibhuta, Adhidaiva''. All these three things consist of ''Nissamsara''. Entire creation. Now in this third ''mantra'' what is it telling? The whole universe is nothing but a manifestation of that ''Prajnanam Brahma'' and ''Brahma. Prajnanam'' is ''Brahma. Brahma'' is ''Prajnanam''. So ''Brahma'' is manifesting in the form of this entire universe. There is nothing. I say myself, the world and the ruler who is all this triangle. The whole thing is nothing but a manifestation of ''Brahman.'' Supreme reality. ''Paramatma''. That is what he wants to say.

I will read out.

''eSha brahmaiSha indra eSha prajApatirete sarve devA imAni cha''

''pa~nchamahAbhUtAni pRithivI vAyurAkAsha Apo''

''jyotI.nShItyetAnImAni cha kShudramishrANIva .''

''bIjAnItarANi chetarANi chANDajAni cha jArujAni cha svedajAni chodbhijjAni''

''chAshvA gAvaH puruShA hastino yatki~nchedaM prANi ja~Ngama.n cha patatri''

''cha yachcha sthAvara.n sarva.n tatpraj~nAnetraM praj~nAne pratiShThitaM''

''praj~nAnetro lokaH praj~nA pratiShThA praj~nAnaM brahma .. 3..''

'''He is Brahma, He is Indra, He is Prajapati; He is all these gods; He is the five great elements—earth, air, akasa, water, light; He is all these small creatures and the others which are mixed; He is the origin—those born of an egg, of a womb, of sweat and of a sprout; He is horses, cows, human beings, elephants—whatever breathes here, whether moving on legs or flying in the air or unmoving. All this is guided by Consciousness, is supported by Consciousness. The basis of the universe is Consciousness. Consciousness is Brahman (Prajnanam Brahma).'''

So first, I will deal with this last word. ''Prajnanam Brahma - Prajnanam'' means consciousness. Consciousness is ''Brahman. Brahman'' is consciousness. And so what is it? ''Pragyane Sarva Pratishtitam'' - Everything is established. Everything is dependent without which nothing can be. That is called ''Prajnanam''. That is called ''Brahma''. Instead of saying ''Brahma'', here Aitareya Rishi uses the word ''Prajnanam''. So, ''Pragyane Pratishtitam'' - everything is ''Prajnanam'' - it is the ''Adhar''a, it is the substratum. No awareness, no I, no you, no world. Just as a small glimpse we get of this truth to understand in the ''Sushupti'', there is nobody who is looking. That is why we have no problems also. But there is no happiness also. There must be conscious happiness; otherwise, no having. Enumerated all this is ''Prajnanam Brahma'' - everything is nothing but ''Brahma''. This is what again ''Purushasuktam - Purushayevavedam Sarvam - Pususha'' is everything. ''Sahasrasirsha Purusha Ekatasmin Purushe Pratishtitam'' - everything is the manifestation of that ''Purush''. Simple example: so if you want to create your dream world, without you, dream world can never be created. You, the awareness, you who is called the, what is called ''Vishram'' or the waker, is the root cause and the entire dream world is dependent upon you. Entire dreamless world, deep sleep world, is also dependent upon you, the ''Vigy''a''naneta''. How do you know? Because upon waking up, what do you say? 'I had dreams, I was in deep sleep, I did not know anything.' You may not know what experience, because there is no experience, but the experience of deep sleep is crystal clear there in the form: I slept well, I was very happy, and I did not know anything. So, ''Brahmam Sarvam Kalvidam Brahma'' - that is what he wants to point out: ''Sarvam Kalvidam Brahma''. And this is the third ''mantra''. This is ''Prajnanam Brahma'' is called the ''Mahavakya''. So many ''Mahavakyas''; every ''Vakya'' or any statement that indicates the complete union of ''Jeeva'' with ''Paramatma, Jeevatma'' and ''Paramatma'', that is called ''Mahavakya''. And though there are hundreds and hundreds ''Mahavakyas'', the our ''acharyas'' have only chosen four. What are they? This ''Prajnanam''. '''Ayam Atma Brahma.''<nowiki/>' So that ''Prajnanam Brahma'' occurs in the ''Rig Ved''a. This ''Upanishad'' belongs to ''Rig Veda''. So that from the ''Rig Veda'', ''Prajnanam Brahma'' is there, and this is one of the greatest: you are aware, then you are ''Brahman''; you are aware, you are ''Brahman''. Not only that, you are existing, a stone is existing, it is also ''Brahman''. So whatever existence is there, ''Sat'' is there, ''Chit'' and ''Ananda'', though not manifest, but definitely they are there. Taken our way, operated in today's class very briefly; we go how ''Aithareya Rishi'' wants to express everything as ''Brahman'', manifestation of ''Brahman''.

Here it is like Bhagwan Krishna, the old ''10''th chapter is ''Vibhuti Yoga'', everything is myself only. So here it goes, E''sha Brahma''. So here, ''Brahma'' means not ''para brahma'' but the creator ''Brahma. Esha'', this ''Prajnanam Brahma'' is ''Brahma'' the creator. ''Indra Esha, Indra'' is the ''Prajapat''i, is the ''Vishnu. Ete sarve deva,'' whatever ''devas'' deities we come to know through the ''Vedas'', through the ''Upanishads'', through the ''Puranas'', through the ''Tantras'', it is all nothing but the manifestation of ''Brahman. Imani cha pancha bhutani,'' and all these ''pancha bhutani'' used the word ''imani'', these, these means which we are directly experiencing here. What are they? ''Prithvi,'' earth, ''vayu'', air, ''akashaha'', space, ''apaha'', water, ''jyoti'' means ''agni''. ''Etani,'' and ''imani cha shudra misraniva'', all the beings that are with beneath our notice, very smallest one we can't even see, they're also nothing but ''Brahman''. Sri Ramakrishna says, one day I saw a worm, it is wriggling. I saw ''Brahman'' himself wriggling in the form of that insect. So ''bijani taranisha'', wherever you see a ''bija'', what is a ''bija''? That which is going to manifest as a plant, as a human being, as an animal, or as anything, that is called a ''bija''. Whatever ''bijas'' and every creature in this world, living creatures are divided into four categories. What are they? ''Andaja,'' egg-born, ''Jaruja,'' womb-born, ''Svetaja'', sweat-born, ''Udbija'', seed-born. That is this, we will talk about the details later on. So this is one type of classification our ''Rishis'' have come from very early. All the living beings are classified as if they are coming from these four seeds, four ''Mulakaranas''. Then ''Ashwaha'', horses, ''Gavaha'', cows, ''Purushaha'', all human beings, ''Hastinaha'', all elephants, and why go on telling whatever is alive, ''prana'' is there, living creature is there, whatever is moving, whatever is flying, and whatever is alive but not moving here and there like trees, etc., plants, etc., everything is the manifestation of the side manifestation of that ''Brahman'' called ''Prajnanam. Prajnane Pratishtita'', the whole world is established, manifesting, and without which the world cannot live. ''Prajnaneraha Lokah''a, and whatever we are experiencing, we are able to experience because of this ''Brahman, Prajna Pratishta'', ultimately that ''Prajna i''s the only substratum, and that ''Prajnanam'' is ''Brahma''. And we will discuss it in our next class.
[[Category:Aitareya Upanishad]]

Aitareya Upanishad Lecture 19 on 07 October 2023

2024-03-22T17:21:38Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
We are in the third chapter of the Aitareya Upanishad. It has only four mantras. And in this chapter, only we get the Mahavakya. So just to remind ourselves what we discussed in our earlier classes: there were some Brahmins, there were Adhikaris. Brahmana means one who is desirous of obtaining Mukti or realizing Brahman. Those who are longing with intense yearning to realize Brahman are called Brahmanas. And the discussion started in this third chapter. The very first mantra expresses it:

OM KO AYAM ATMAITI PAYAM UPASMAHE KATA RAHASA ATMA ENAVA PASHYATI ENAVA SHRUNOTI ENAVA GANDHAN AJIGRATI ENAVA VACHAM VYAKAROTI ENAVA SVADHUCHA ASVADHUCHA VIJANATI

So apparently these Brahmanas, Sadhakas, through study, under the guidance of a great teacher, they heard it, they pondered over it, meditated over it, and they have come to this firm realization that whatever we do, there are two things, two eyes. One, the participating eye; another, the witnessing eye. What is the problem? It is the participating eye. If we identify ourselves with this changing, participating eye, that is called Samsara, Pandhana, because it is many, it is limited, it is changing, it is dependent, which is called, in other words, Mithya. Mithya means that which is dependent, that which is always changing, and that which is limited completely, that is called Mithya. But what we want is that which is completely independent, that which is not dependent upon anything, but not merely that, that which gives me eternity, infinity, and indescribable, unbroken happiness called Ananda, Sat Chit Ananda. So, Katarahasa Atma. So until now, we are doing this Upasana of Bhagawan. Is that Bhagawan separate from us? Is He going to be eternally separate from us? That means whatever is separate from us, it is called an object. So an object, God cannot be, Brahman cannot be an object. So, there are two eyes, one Atman, the witnessing Atman, another is the participating Atman. Katarahasa Atma, because we are aware of both. Now the confusion is, which is this Atma? Enava Pashyati, that Atman, that eye, which says, I see, I am a seer. Enava Shranoti, I hear, I am a hearer. Enava Gandhan Aajighrati, by which one smells all the smells. So, I am the smeller. Enava Vaacham Yakaroti, by which I express all my feelings, thoughts, emotions in the form of speech. Vaacham Yakaroti, so I am the speaker. Enava Swadhu Cha Aswadhu Cha Vijayanath, by which I know what is pleasant, what is unpleasant, what is tasty, what is not tasty. It means whatever I do, by the body, by the mind, by the pancha, jnana endriyas, and the mind, antah karana. So, that is one eye, and that which is without participating, separate, and then witnessing, which is this eye. This is the essence of it.

And I also have mentioned this, this is just to remind ourselves: Shankaracharya, in his introduction, says, "Kechit Brahmanaha." Brahmanaha means Adhikaris, Satvaguna Pradhanaha. Those who have developed Satvaguna, so that they want only spirituality and nothing else. So, whom should we really contemplate upon? So, that we are in such a Parabrahman. So, what about this changing eye, the intellect, the buddhi, or the body? That is not real Atma. Why is it not the real Atma? Four reasons are given by Shankaracharya. First of all, Karana Roopatva. All these are instruments. So, an instrument is always meant to serve the purpose of somebody else. That is the first reason. Second reason, Vikara Roopatva. That is, everything is changing, every second. Time, subject to time. Time means change. So, that is why birth, growth, old age, disease, and suffering, and death. These are called Shadvikara. This is called Vikara. Vikara means ever-changing. That is the second reason. Jada Roopatva. Jada means inert. That means, if the consciousness, awareness, in the form of Chidabasa is absent, then they will never be able to work. If I am not aware, my body cannot do anything, mind also cannot do anything. This is called Jada. And Jada doesn't know, even doesn't know that it is Jada. So, even a fool doesn't know he is a fool, he is a Jada. Even to know I am a fool requires a tremendous amount of objectivity and courage to accept that I am a fool. And who says I am a fool can never be a fool. So, Jada Roopatva is the third reason. And Sanghata Roopatva. This is a Mimamsaka introduced here. A very marvelous philosophical idea. What is it? Sanghata means a combination. For example, there is a clock. A clock is a combination. A house is a combination. A car is a combination. A cycle is a combination. Everything in this world is a combination. And so, the principle is whatever is a combination, it is always meant, it is Jada, inert and it is meant actually for the use of somebody else. For example, whether it is a house, a car, or an airplane or whatever it is, it is meant for a living being, a conscious being, purposefully he makes it. This is called Sanghata. So, four reasons: Karana, instrumentality; Vikara, changefulness; Jada, inertness; Sanghata, combination. Because of all these reasons, it cannot be Chaitanyam. That is why even Brahma Kargavati is not there. But is there something else? Yes, here comes another very beautiful, subtle intellectual point. If I say that something is Jada, then necessarily I have to say there is something which is not Jada. If I say it is cold, I necessarily must know what is the opposite of cold. Then only I say this is cold, this is black and this is happiness and this is male etc. It automatically indicates that which is the opposite of it. This is called Dwandwa. And without this Dwandwa idea, it is impossible to get any sort of knowledge. That is why in deep sleep, there is no Dwandwa. That is why we don't know. Even if a dog is pausing over us with a lifted leg, we will never know about it. So, these are the things.

Now we come to something else. The body is going to act as an instrument. What does it do? It becomes an instrument. An instrument is always meant for a conscious being. So, both the body and mind are instruments. But without the body, the mind cannot function. Without the body, the mind will not be able to perceive anything. Just as if you are within a house with no doors or windows, completely sealed up, you will not know what is happening outside. Similarly, if the mind is to know, interact, and form feelings, etc., it does require the help of the physical body, which consists of five senses of knowledge (inputs) and five organs of action (outputs). If there is input, there must be output. First, there must be output. That is, I must be able to see through the eyes, hear through the ears, smell through the nose, taste through the tongue, and touch through the skin. And then I have to decide what to do with this information. Is it acceptable? Is it positive or negative? Is it desirable or undesirable? All these thoughts can arise only when knowledge is first received. And that knowledge, what we call, whenever we say, for example, "I see a tree," "I see a man," that means "I see a tree" is a thought. "I see a man" is a thought. So, every experience comes in the form of thoughts. And so, in the next mantra, all these thoughts have been roughly divided into 16 categories. And then the Aitareya Rishi, also called otherwise Mahidasa, refers to them. What does he call them? These are Namadhyani. Pragnanasya Namadhyani. Pragnana means Brahma, pure consciousness, Shuddha Chaitanyam. And that Shuddha Chaitanyam reflects in our minds. It is called Chidabhasa, the reflection of consciousness. And this Chidabhasa, mind plus the body, this is called Jivatma. Body plus mind plus Chidabhasa, this is called Jivatma. And so, the Jivatma experiences with the help of the inert instruments called the mind and body. But it lends, as it were, the awareness, and that is called Chidabhasa. And the experience results in what is called Gnanam, knowledge. Knowledge in what form? In the form of thoughts called Vrittis. And to distinguish one experience from the other experiences, everything has to be given a name. That is why the Rishi calls them all these are Pragnanasya Namadhyani. So, every Vritti is possible only because of the Chidabhasa. But just like supposing you meet ten people and you are not introduced, you don't know their names. So you want to interact with them. How do you do it? You don't know who is who. So you have to say "you, you, you, you." But somebody fortunately introduces them. This is Rama, this is Krishna, etc. And then you say, "I want Rama." "Hey Rama, listen to me." "Hey Krishna, listen to me." "Hey Devadatta, listen to me."

So what is the function of a name? To distinguish every object from the particular object we want to interact with. That is the function of the Nama. So all Vrittis, all thoughts, all mentations also have different qualities. One is happiness, another is unhappiness. So if you want to express, "I am an unhappy person," or "I am a very happy person," of course, that is what we do, hypocritical as we are. Whenever we see somebody, "I have passed first class." "Oh, congratulations, I am very happy." But really, I am not happy because my dull, idiotic eldest son has not even passed the examination. So I am not happy. If my fellow had at least passed, I would have some reason to congratulate. So this is how we have learned to be hypocritical. It is necessary in society. You can't go around saying, "I am jealous of you," "I hate you," etc. Then society cannot function. We have to pretend we love each other. Husband says, "I love you." And wife says, "I love you." Children say, "We love you." And parents also say, "We love you." All the while, especially thinking about the daughters, "How soon are you going to grow up?" Because you are called a duhita, a milker of the family. Anyway, what are we talking about? Every experience that we have, that is called a thought. And every thought has to be distinguished from every other thought. So we actually give names: cleverness, intelligence, all-knowing, dullness, stupidity, and what we call instantaneous recognition, etc. So to distinguish one thought from another, one type of experience from another type of experience, we have to give names to these different experiences. All experiences are in the form of thoughts, mentations, or vrittis. So in the next mantra, 16 such names are enumerated. But we should not think there are only 16. For example, after going through all those things, we have to say that this is kama, this is krodha, this is lobha, this is moha, this is mada, this is matsarya, etc. So happiness, unhappiness, creativity, non-creativity, dullness. So many feelings are there. So many different names should be there. But we have to acknowledge that the Upanishads need not go on prolonging all these things. They have roughly classified them into 16 names. We can include all these within a subclass, etc. That is very important.

Now, what is the point of all these namings? Because what does a name do? A name specifies a particular object or person. Every name separates everything else from one particular object, one particular person. It is to separate one object from everything else that we require a specific name. That is the normal convention. But in this Upanishad, we encounter an abnormal convention. What is that? Every thought points out to only one object. We need not call it an object. We can call it a being. What is that being? Shuddha chaitanyam. Let me give a simple example before I go further. For example, I see a tree. How do I know it is a tree? How do I know I am seeing? Because there is awareness. I am aware I see a tree. I am aware I see a man. I am aware I see a table. So every name points out, because of awareness, I am able to see, to hear, to smell, to touch, to taste, and experience happiness, unhappiness, anger, lust, jealousy, desire, and everything else that we encounter. But what is the point? The point is we should not be identified with the participating "I". Because of whose presence, I am really able to experience everything. Because of whose absence, I can never experience anything. I will be like a dead person. It is to point out that one being, because of whom we are able to experience everything else. This is the point. And what is that? Prajnanam. How do we know? Because the Upanishad, the Rishi himself says, "Prajnanasya namadheyani." Here "namadheya" means names. Names of the Prajnanam. But we can interpret it in a slightly different way. Instead of saying "namadheyani", names, we can say these are the manifestations. Prajnanam, that is pure consciousness, manifests as seeing, as hearing. And this idea has been explored in many other Upanishads that the real seer, the real hearer, the real smeller is different. But the body and mind are only instruments. So the real hearer is Paramatma only, nobody else. That means the normal ahankara that we have, it doesn't exist at all. We are unnecessarily claiming that "I am the seer, I am the hearer, I am the taster." No. Paramatma, Shuddha Chaitanyam alone is the real hearer, real seer, real karta, real bhokta. And if we can understand it, we will attain mukti. And that is the real purpose. So this is what "pratibodha vidita" signifies.

In Kena Upanishad, when discussing pratibodha, here bodha means meditation. Here what is called prajnanasya namadhyani. In Kena Upanishad, it is called bodha. Bodha means awareness. What is aware? I am aware of a tree, aware of a human being, aware of a table, etc. Different names are used. Here it is used namadhyani. There it is used bodha. But pratibodha, every thought reminds us that it is Paramatma. And that is the essence of Purusha Suktam also. "sahasrashirsha purushaha sahasrakshaha sahasrapat" All heads are His. All eyes are His. All ears are His. All hands are His. All feet are His. In fact, nothing else exists excepting that Paramatma. So this is just to remind ourselves. Why am I reminding? Because the whole purpose of spiritual practice is to get rid of ism or tism. What is this ism or tism? Egotism. Egoism. So ego means aham. And aham means Paramatma. But ahamkara, I am a man, I am, is Paramatma. I am plus man, that is called ahamkara. That kara has to be gotten rid of. Aham can never be gotten rid of. So when I become aham, then there is no second. Because to say, I am a man, that means I am denying. I am not a woman. I am not a tree. I am not a table. I am not a dog. I am not a donkey, etc. But to say aham, that means, this is called sarvatma bhava. Paramatma bhava. I am everything. Even that I am everything is that expression. Everything is also because of the mind. But really, I am. "Oham, brahma." "Aham, brahma, asmi." That is also an expression. So, last class I introduced the second mantra also. What we call hridayam is mind. What we call mind is hridayam. Don't go on separating those two. And what is the nature of this manas? Manas means thoughts. Mentations. Called vrittis. Chitta vrittis. And these chitta vrittis are of 16 types. What are they? Agnanam. Vijnanam. Pragnanam. Medha. Drishti. Dhriti. Matehi. Manisha. Jyoti. Smriti. Sankalpah. Ratuh. Asuh. Kamah. Vashah. Etc. And then in the end. Pai. Paiyariyo. Orishe. Enumerating all these. All these are called different names. Different manifestations of Pragnana. Pragnana here means Brahman. And that is also beautifully enumerated in the third mantra. Which we will talk about it. If there is time. Today itself. These are called. And all these are different manifestations. But in order to separate one particular vritti from other vritti. Happiness vritti from unhappiness vritti. Anger vritti from desire vritti. Etc. Different names are given. How many? 16. But as I mentioned. It need not be 16. In fact. Etc. We have to add. And the example I have given. Kamah. Krodha. Lobha. Moha. Madama. They have not been mentioned here. You can add any number of them. Because vrittis are innumerable. So expressions are also innumerable. So the names also must be innumerable.

Now we will briefly go through what these 16 are. First is Sanyanam. What is Sanyanam? It is a general basic awareness. Every living creature is aware that it exists. Every living creature is completely aware, both in the waking state and dream state, and very vaguely in the deep sleep state. "I am. I am." Aham Asmi. Aham Asmi. That is called Sanyanam.

Then Agnanam. Don't split it as Agnanam. Agnanam. It means superior knowledge, superior awareness. There are some people whose knowledge is extraordinary. For example, Einstein, Beethoven, Kalidasa, Bhavabhuti, Varnabhatta, Swami Vivekananda, Swami Rama Teertha, Ramana Maharshi, etc. Their knowledge is extraordinary. Taking the life of Ramana Maharshi as an example: one day, he entered the kitchen and observed with a keen eye. He noticed a huge basket full of things that were thrown away, such as stems attached to brinjals. He said, "Here you are throwing them away. You know, we can make a very beautiful curry out of it." The lady replied, "We never heard about it." So, he taught them how to make the curry. By the end, the demand for Ramana Maharshi's special item was high in the restaurant. So, one meaning of Agnanam is Pisheshagnanam or Apathagnanam, indicating a tremendous amount of knowledge. Only Parameshwara has complete knowledge, but there are yogis and people who possess much knowledge. Ramakrishna, for example, had tremendous knowledge. He would use every matchstick efficiently to produce light. This is called Agnanam. Asamantat Agnanam refers to a superior consciousness to know many things. Some individuals even possess trikala agnanam, knowing about future events, as seen in the case of Brahmam from Andhra Pradesh, who was said to have written a book about future events.

The point is not whether it is right or wrong. There are people who could know even about the past, about the future, etc.

Third is vijnanam. What is vijnanam? Piseshagnanam. Somebody can cook well. Somebody can sing well. Somebody can play well. Somebody can play what is called instrumental musical instruments, like tabla, etc. Some people have got tremendous knowledge in specific areas, such as brain surgeons or heart surgeons. Piseshagnanam.

Fourth one is pragnanam. Pratibha agnanam. Here, the interpretation given is when one is suddenly confronted and has to reply, many of us become mute. But many people have what is called samayaspurthi. They know how to recollect something and then express it. This is called pragnanam. Let's not identify this pragnanam with Brahman. These are manifestations of pragnanam, not Brahman. So, tatkalika pratibha.

Then medha. Some people have special intelligence to understand, for example, the meanings of scriptures like Upanishads, Bhagavad Gita, etc. That is why we pray. Medhadevi, Joshamanaana, Agar, Vishvachi, Bhadrasu, Manasyevana, Tvaya, Joshka, Shirbhautadevi, Tvaya, Brahma, Agatasri, Rutatvaya is called medhasopana.

Trishti. Perception. Some people, when they see, can perceive things much better because they focus, concentrate, and analyze. This is called trishti. There are many other aspects of trishti, such as kudrushti, sudrushti.

Seventh is trishti. Trishti means the capacity to preserve any thought for a specified length of time.

Mati means mananaselanam, the capacity to reflect. This is why mananaselavan is called muni. Muni means one who has the capacity to dwell until the idea becomes very clear and all doubts are completely removed. This is the second step in spiritual progress according to jnana marga: first is shramana, second is manana, and third is nidhidhyasana, becoming what one knows to be the right thing.

Ninth is called manisha. Manisha means free will. Even though one may be in society, for example, attending a party where everyone is drinking, one has the free will to choose not to drink alcohol. This capacity of free will in performing actions and living a free life is called manisha. According to Shri Ram Krishna, a human being who doesn't know how to live independently, who is always totally dependent, is unfit to be called a human being. This is called manisha or swatantra jeevana.

Then jyotihi. Jyotihi means is mentioned a little bit. Dukham. That is one type of depression, one type of unhappiness, to feel because things did not happen according to our will, or things happened to other people which we did not wish to happen to them, bringing jealousy, etc. And dukham, that is called jyotihi. This is the tenth expression.

Eleventh is pruthihi, memory. We all are endowed with memory. Otherwise, what happens? Once you go forward and a tiger is about to tear you to pieces, somehow you climb a tree, and then you remember. Whenever next time I see a tiger or a lion or a wild dog or Alsatian or whatever it is, I must escape myself. Suppose you forget, then unhappiness will be there. And suppose a boring person comes, and you feel like dying, committing suicide, rather than hearing anything more from that person. So your memory should be clear. Then you see that person from a long distance, you remember that person, and then run the other way. That is called smruthihi. But the highest form of smruthi is antah kaale chamameva smaran muktva kalevaram yah prayati tyajan deham sayati paramam gatim. And Arjuna, Krishna clearly defines, "Oh Arjuna, did you hear what I said?" And then he said, "Yes, yes. Nasto mohaha smruthihi labdha." I remembered smruthi. What smruthi are we talking about? Atma smruthi. I know. I was thinking I was Arjuna. I am indebted to Drona and Bhishma. No. Atman. And Bhishma is also Atman. Drona is also Atman. But about Duryodhana, he is also Atman only. That is called smruthihi.

Sankalpaha is a very important word. Whenever we do some vrata, some puja, or New Year's resolution, this is called that I want to become a better person. So I must do some sankalpa. Sankalpa is a promise to the Divine Lord that I will not stop trying until I achieve this particular objective or develop a particular quality or become a better person, etc. Sankalpa. Sankalpa also means imagination. Everything, of course, starts only with imagination. So even upasana is nothing but imagination. Only when we realize God, that is a fact. That is not a kalpana. That is an imagination. Every dream is an imagination. So this planning, imagining, but most important, I want to lead this kind of life. And when that becomes a sacred act, that becomes a kratu. Kratu means determination. Interestingly, this word kratu is also used synonymously with sankalpa. But here, kratu means. Sankalpa means mental action. Kratu means a physical action. Really speaking. So here sankalpa, kratu. Kratu means I will put it into practice. I will practice it until I achieve what I want to achieve.

Then asuho. But we are not talking about pancha pranas. We are talking about mental vrittis. Vrittis. Here asu means liveliness. So when somebody is talking on a subject, he is full of enthusiasm. Why? Because he is interested. He loves and enjoys it, thinking others are also enjoying. You have seen some speakers. Some people are full of enthusiasm, and you also feel enthusiastic. And some people are so dull, you feel like committing suicide. So this is called asuho, a kind of vritti where you really enjoy whatever you do, whether it be cooking, sleeping, reading, or meditation. There must be asu; otherwise, it is nirjiva, a dead body. Then kamaha. So all our problems start with kama. What is it? Kamaha means desire. So this is the fifteenth one. So general desire is called kamaha, but a special desire called man wants to unite with woman. Woman wants to unite with man. This is called kama. Shankaracharya gives this word, that this sexual desire is called vashaha because this, among the kamas, is vasha. This becomes very powerful. So these are the sixteen. And as I mentioned, you can add any number of your experiences. These are all mano vrittis. That is, vrittis. Here only a few are mentioned as a sample. But what is the point? The point is very simple. Every vritti must point out as a big sign: Walk this way. Observe. So why am I having this sankalpa? Because it is because of consciousness. Without consciousness, none of these vrittis will ever become possible. And Patanjali yogi calls it purushaha. When we can, through chitta vritti nirodaha, a beautiful word, we can comment upon it with the help of this, meaning that we have been discussing today. When all vrittis point out to one invariable unchanging consciousness, he is called drashta. Even we succeed through the practice of yoga in the form of ashtanga yoga: Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. This is exactly what Bhagwan Buddha also calls ashta marga. Eightfold way to get rid of what? Krishna, his attachment to this world. So that is the purpose. All these vrittis, whatever vritti comes. So this vritti is possible because of whose grace, whose presence? Only shuddha chaitanyam. Every vritti points to its master, without whom the vritti is impossible to arise. And that is the prajnanam brahma. That is why all these prajnanasya namadheyani. This is what this second mantra is telling us. Now until here. So all these vrittis arise in whose mind? In a jiva's mind. What is the nature of the jiva? It is a combination of prajnanam plus, as a result of this prajnanam manifesting in the form of all chitta vrittis. But who is that pure consciousness? So should he always be associated with these vrittis? Or these vrittis are only pointers: Go this way. It only shows the way finally to reach whom we want to reach. And that is the only purpose. That is called tat padartha picharaar shodhana. This is tvam padartha. Jiva padartha. Jiva's nature. That is chitta vasa plus all these vrittis. But pure consciousness called prajnanam is the nature of Paramatma. That is what it wants to lead us. So that prajnanam brahma is going to be enumerated in the coming mantras, actually speaking. Now that is what is being said. First of all, where is that prajnanam brahma? In the form of all vrittis. Every vritti again is a namadheya. Name. And every name only points out to the named. And here in this third mantra, indirectly, prajnanam is pointed out in the form of everything in this world. This is the essence of the third mantra in this third chapter of this Aitareya Upanishad.

What do you mean? I will give a very small summary so that we can understand better. See, I am a person, you are a person, and we are friends or enemies, related or not related. We love or we hate. But what do we want? Whether we love, whether we hate, whether we quarrel, whether we win, whether we lose. What is it that we are aiming at? I want to have uninterrupted happiness. And where is it to be attained? When we find that, where from? I added this. It was not there in the Aitareya Upanishad actually. So when we look at this world, the whole world consists of what? Living and non-living. Earlier I mentioned it, Lokapalaha. Aitareya Upanishad. What is Lokapala? That is Adhishtatru Devatas. The ruling Devatas. Residing Devatas. And the entire physical world with which we are interacting called Adhibhuta. And we Jeevatma called Adhyatma. So Adhyatma, Adhibhuta, Adhitaiva. All these three things consist of Nissamsara. Entire creation. Now in this third mantra what is it telling? The whole universe is nothing but a manifestation of that Prajnanam Brahma and Brahma. Prajnanam is Brahma. Brahma is Prajnanam. So Brahma is manifesting in the form of this entire universe. There is nothing. I say myself, the world and the ruler who is all this triangle. The whole thing is nothing but a manifestation of Brahman. Supreme reality. Paramatma. That is what he wants to say.

I will read out. एश ब्रह्म एश इंद्रः एश प्रजापति एते सर्वेदेवाः इमानिच पंच महा भूतानि तृतिवि पायुः आकाशः आपः जोतीम्श्रि इतियतानि इमानिच पंच महा भूतानि तृतिवि पायुः आकाशः आपः जोतीम्श्रि इतियतानि तृतिवि पायुः आकाशः आपः जोतीम्श्रि इतियतानि तृतिवि पायुः आकाशः आपः जोतीम्श्रि इतियतानि तृतिवि पायुः आकाशः आपः जोतीम्श् प्रज्ञानम् ब्रह्मः

So first, I will deal with this last word. प्रज्ञानम् ब्रह्मः - प्रज्ञानम् means consciousness. Consciousness is ब्रह्मः. ब्रह्मः is consciousness. And so what is it? प्रज्ञाने सर्वं प्रतिष्ठितम् - Everything is established. Everything is dependent without which nothing can be. That is called प्रज्ञानम्. That is called ब्रह्मः. Instead of saying ब्रह्मः, here Aitareya Rishi uses the word प्रज्ञानम्. So, प्रज्ञाने प्रतिष्टितम् - everything is प्रज्ञानम् - it is the अधारा, it is the substratum. No awareness, no I, no you, no world. Just as a small glimpse we get of this truth to understand in the सुषुप्ति, there is nobody who is looking. That is why we have no problems also. But there is no happiness also. There must be conscious happiness; otherwise, no having. Enumerated all this is प्रज्ञानम् प्रम्ह - everything is nothing but प्रम्ह. This is what again पुरुषसुक्तम् - पुरुषयेवेदम् तर्वम् - पुरुष is everything. सहस्रसीर्ष पुरुषः एकतस्मिन् पुरुषे प्रतिष्टितम् - everything is the manifestation, that पुरुष. Simple example: so if you want to create your dream world, without you, dream world can never be created. You, the awareness, you who is called the, what is called विश्वम् or the waker, is the root cause and the entire dream world is dependent upon you. Entire dreamless world, deep sleep world, is also dependent upon you, the प्रिणानेत. How do you know? Because upon waking up, what do you say? 'I had dreams, I was in deep sleep, I did not know anything.' You may not know what experience, because there is no experience, but the experience of deep sleep is crystal clear there in the form: I slept well, I was very happy, and I did not know anything. So, ब्रह्म सर्वम् कल्विदम् ब्रह्म - that is what he wants to point out: सर्वम् कल्विदम् ब्रह्म. And this is the third mantra. This is प्रज्ञानम् ब्रह्म is called the महावाक्य. So many महावाक्यs; every वाक्य or any statement that indicates the complete union of jiva with paramatma, jivatma and paramatma, that is called महावाक्य. And though there are hundreds and hundreds महावाक्यs, the our acharyas have only chosen four. What are they? This प्रज्ञानम्. 'I am atma brahma.' So that प्रज्ञानम् ब्रह्म occurs in the Rig Veda. This Upanishad belongs to Rig Veda. So that from the Rig Veda, प्रज्ञानम् ब्रह्म is there, and this is one of the greatest: you are aware, then you are brahma; you are aware, you are brahma. Not only that, you are existing, a stone is existing, it is also brahman. So whatever existence is there, सत् is there, चित् and आनन्द, though not manifest, but definitely they are there. Taken our way, operated in today's class very briefly; we go how Aithare Rishi wants to express everything as brahman, manifestation of brahman.

Here it is like Bhagwan Krishna, the old 10th chapter is Vibhuti Yoga, everything is myself only. So here it goes, esha brahma. So here, brahma means not para brahma but the creator Brahma. Esha, this prajnanam brahma is Brahma the creator. Indra esha, Indra is the Prajapati, is the Vishnu. Ete sarve deva, whatever devas deities we come to know through the Vedas, through the Upanishads, through the Puranas, through the Tantras, it is all nothing but the manifestation of Brahman. Imani cha pancha bhutani, and all these pancha bhutani used the word imani, these, these means which we are directly experiencing here. What are they? Prithvi, earth, vayu, air, akashaha, space, apaha, water, jyoti means agni. Etani, and imani cha shudra misraniva, all the beings that are with beneath our notice, very smallest one we can't even see, they're also nothing but Brahman. Sri Ramakrishna says, one day I saw a worm, it is wriggling. I saw Brahman himself wriggling in the form of that insect. So bijani taranisha, wherever you see a bija, what is a bija? That which is going to manifest as a plant, as a human being, as an animal, or as anything, that is called a bija. Whatever bijas and every creature in this world, living creatures are divided into four categories. What are they? Andaja, egg-born, boranjaruja, womb-born, omb boran, sweat-born, fat boran, seed-born. That is this, we will talk about the details later on. So this is one type of classification our Rishis have come from very early. All the living beings are classified as if they are coming from these four seeds, four mulakaranas. Then ashwaha, horses, kavaha, cows, purushaha, all human beings, hastinaha, all elephants, and why go on telling whatever is alive, prana is there, living creature is there, whatever is moving, whatever is flying, and whatever is alive but not moving here and there like trees, etc., plants, etc., everything is the manifestation of the side manifestation of that Brahman called prajnanam. Prajnane pratishtita, the whole world is established, manifesting, and without which the world cannot live. Prajnane traha lokaha, and whatever we are experiencing, we are able to experience because of this Brahman, prajna pratishta, ultimately that prajna is the only substratum, and that prajnanam is Brahma. And we will discuss it in our next class.
[[Category:Aitareya Upanishad]]

Aitareya Upanishad Lecture 18 on 01 October 2023

2024-03-21T20:10:52Z

Radhika:

We have just completed the second chapter of the ''Aitareya Upanishad''. In yesterday's class, we completed the first ''mantra'' of the third and final chapter. Now, we have been wondering why there is so much description of this creation, maintenance, etc. Now, it becomes clear. Vamadeva had said this creation is meant only for one purpose: to realize God. This is what Sri Ramakrishna, Swamiji, Holy Mother, Shankaracharya, and every other spiritual saint always emphasized. The goal of human life is God realization. And anybody who doesn't strive, is committing a serious wrong, is losing a great opportunity. That was Vamadeva's message: the only purpose. The whole evolution is gearing up only to produce the best instruments, which are the human body and human mind. Secondly, not just any human body or any human mind, but ''Sattva Guna Sampanna'' human body, human mind. The real meaning of the word ''Brahmana'' is only ''Sattva Guna Sampanna''. In our last class, I quoted Shankaracharya: "''Vishuddha Sattva Guna Sampanna Brahmana Uttama Adhikaris.''" The most fit people who can undertake this arduous task of spiritual practice and attain spiritual experience, and retain those spiritual experiences, thus progressing. After many, many lives, a person attains: "''V''a''sudevaha Sarvamiti Samahatma Sudurlabhaha Gnanam Vanmam Prapadyate.''" So we become more and more devoted. Devotion is the result of ''Gnanam''. What is the ''Gnanam''? Only God is my own, and nobody is my own. And there were people like Vamadeva who attained to that state of fitness, ''Yogyaha''. So they have come, just as we have seen in ''Prashna Upanishad''. All the people, six disciples, they gathered to their ''Guru''. And then each one asks a very relevant question which is useful mostly for that person, for that individual, but is also relevant to everybody else including all of us who are studying it. So in the ''Adhikari Purusha'', such people are called ''Adhikari Purushas''. And then they have to hear. And as if they are talking, but really speaking, the ''Guru'' is questioning them. Just as we have seen in the ''Vajra Govindam: "Kastvam Koyam Kuta Ayataha Tatvam Chintaya Tadiha Prataha''." This is the burden of the first ''mantra'', ''Om''.

Every spiritual study, fruitful for the purpose of understanding rightly, for removing all obstacles, for progressing towards God in spiritual life, ''Omkara'' is uttered. That is why there are two words, many but two words. In one scripture, it says ''Mangalikaha'', very auspicious. What are they? ''Om'' and ''Atha''. So most of the time we get only this ''Omkara''. Here also ''Omkara''. But if you have noticed, in ''Brahma Sutras'', they start, "''Atha Athaha Brahma Jignasa''." So ''Atha'', it is an auspicious beginning. Like we take the name of God, here it is ''Omkara''. So these great souls, ''Sadhakas'', what did they do? They started inquiring deeply within themselves. Though it is said they gathered together because the plural number is there. "''Vayam''" is a plural number. "''Upasmah''e," we are contemplating. So we have gathered here, we have done in the past, we are doing now also. What is this real ''Atma''? Why this question? Because our experience tells, I am a human being, I am a man, I am a woman. When I see, I am the seer. When I hear, I am the hearer. When I smell, I am the smeller. When I taste, I am the taster. And when I touch, I am the toucher. So ''Shabdas, Sparsha, Roopa, Rasa, Gandha''. Every time a sense organ contacts an object, the appropriate object, we experience something and we get knowledge. And this knowledge takes place because of three instruments, three factors: the subject, the object, and the instrument which connects both the subject with the object: ''Kartha, Karma, Kriya''. Even a sentence will not be complete. Most of you know, but just to remind ourselves. "''Ramaha, Dasaratha''." So Rama and Dasaratha. It is not a complete sentence. So Rama is there, Dasaratha is there. So who is Rama? Is it a subject? Is it an object? Who is Dasaratha? Who is a subject or is an object? So "''Ramaha, Dasaratha, Putraha." "Dasarathasya Putraha''." Now it is complete. Who is Rama? He is the son of Dasaratha. So "''Ramaha, Vanena, Ravanam, Hathvan''." So Rama killed Ravanasura with an arrow. So that is how the sentence will become complete. Then the knowledge will come. So there was a son for Dasaratha. He is called Rama. And what did this Rama do? He went and then by this Rama, Ravana was destroyed. So this is how knowledge comes. And this is called ''Triputi'' knowledge. And this knowledge is very limited. If there is any defect between the subject and the object and in the instrument. Either the instrument is not proper, not fit. So for example, a person can't see properly. Another person, he may not be paying attention. Another person, he may be half-hidden. Whatever it be. If there is no perfection in ''Karta, Karma'', and ''Kriya'', the knowledge will also be appropriate. That is incomplete. That is wrong knowledge. That is how we mistake a rope for a snake. And the consequences are terrible. This is how it happens.

So what is the real ''Atma''? What is my experience? I am a human being. And I was born. And I am so many years old. And I am doing such and such a thing. And I am growing old. One day I am sure to die. This is all the time I am. I am the seer. I am the hearer. I am doing this. I am enjoying this. I am suffering from this. This is one "I." There is a ''Sakshi'' "I," which is possible only because of the ''Chaitanya,'' consciousness. Even in the worldly "I," participating "I," without that awareness. So if there is no awareness, the Is cannot see through the Is. If there is no consciousness, I can't hear. I can't smell. I can't taste. I can't touch. Now what is the point? The point is sights, sounds, smells, touches, and tastes. They are all different, infinite. There is so much difference even between one sweet and the other sweet. There is also a difference between two different kinds of sweets. Not to speak of two different types of food material. For example, bitter gourd and sweet mango. This is called ''Vijatiya Bheda'', two different species. But not only that, even between two pieces of sweets, for example, if two people prepare, let us say, ''modakas'' for ''Vinayaka'', one person will be much more enjoyable, tasty, soft, feel like eating more. Another person says that only ''Vinayaka'' can eat, nobody else can eat. But this is called ''Sajatiya Bheda'', difference in the same species. Then if you take any tree, there will be roots, there will be trunk, there will be branches, there will be leaves, there will be young leaves, and grown-up leaves, and dried-up leaves, yellowed leaves, fruits, blossoms, flowers, so many things. This is called ''Swagata Bheda'', difference within oneself. So what is called Madhvacharya's dualism illustrates what is called ''Vijatiya Bheda''. Everything is different from everything else. Ramanujacharya's ''Visishtadvaita'' illustrates what is called ''Sajatiya Bheda'' and also ''Swagata Bheda'', all ''Bhedas''. But in ''Advaita'', free from ''Swagata Bheda, Sajatiya Bheda, Vijatiya Bheda'', there is no ''Bheda'' at all because there is no second object at all. Even if we take our body, we say one body, but there is ''Vijatiya Bheda'' between two different bodies, ''Sajatiya Bheda'' between two men and two women, and then there is ''Swagata Bheda'', so we are not the same in childhood, in youth, in old age. So many differences are there. This destruction or removal of all these differences is only indicating. But what is the point here? The point is, even if there are a billion, billion differences, there must be a knower with the pure consciousness, which is called ''Chidabhasa'' in our case. It is exactly the same. Like the same torch light, when you focus it, switch it on and see, there may be hundreds of objects in a room, in a hall, in a store, in a shop. Every object is different from every other object. But the light which is shining on everyone, that is the one. So what does this lead us to? There are two Is. One I, seer is different from hearer, hearer is different from smeller, smeller is different from taster, taster is different from toucher. But the same consciousness, awareness, it is telling, I am the same seer, I am the same hearer. So there are two "I"s. One which identifies with every single experience. And every single experience comes to us in the form of ''vrittis'', thoughts.

''Vritti'' means a mental modification, mentation. Through ''vritti'', we come to know the ''Sakshi'', the ''Jeevatma''. "Oh, this is the thought of mango, this is the thought of bitter gourd, this mango is sweeter, this mango is less sweet, or this same mango, one part is very good, another part is not so good," etc. But the consciousness, the awareness, because of which experience is possible, even if we are experiencing a billion objects, that is absolutely like the torch light, like the sunlight, it is the same. One light, billions of objects. One awareness, billions of ''vrittis''. So what do we do? Whatever experience we are having, we identify with that experience. Somebody comes and tells us, "You are a marvellous person, I love you." It makes us happy. And we are identified with that happiness. It has nothing to do with whether the person means it, or only wants to flatter, wants to take away something from us, borrow something from us, steal something from us, we do not know. So we become, "I am a happy person." And then somebody else, or the same person, does something else which we don't like. Then we become unhappy. So I come to know, "I was happy, I was unhappy." Sometimes, after some time, "I was neither happy nor unhappy." So all these three, "I was happy, I am aware, I was happy. I am aware, I was unhappy. I am aware, I was neither happy nor unhappy." That continuous, unchanging, single awareness, "I am, I am, I am," that is called ''Aham''. And "I am happy, I am unhappy, and I am neither happy nor unhappy," that is called ''Ahamkara''. This inability, why inability? This inability to distinguish between ''Aham'' and ''Ahamkara,'' that is called bondage. But once a person clearly knows, this is abiding, unchanging, eternal awareness. And this is changing awareness. Then once we come to know the distinction, such a person is called an illumined person. Once we come to know, we get so much joy. We become joy. We claim, we don't say, "I am having happiness," but "I am happiness." That is the goal. Call it God-realization, call it ''Moksha'', call it ''Mukti'', and that is the goal of life. That is what all our scriptures tell us. The scriptures of every religion. If you look at Islam, "Oh, you have to go to paradise." If you take Christianity, "You have to go to the kingdom of heaven." If you take Buddhism, "We must attain ''Nirvana''." If we take Hinduism, that ''Mukti'' is the ''Parama Purushartha.'' So this Upanishad is telling us that our spiritual life starts with this discrimination. We must discriminate. Who am I? ''Koham, Katswam''? That is what Ramana Maharshi says. Find out, especially Ramana Bhagwan. His methodology is, "Who am I? Find out." We think we know who we are. But here is the clue in this first ''mantra'', that I am ''Atma''. What is ''Atma''? What is ''Atma'' here? ''Atma'' means I. Here we are talking about our ''Jeevatma'', not ''Paramatma''. So who am I? Am I this participating I, or that ''Sakshi'' I? Which one am I? With this, the first ''mantra'', only what I have spoken just now, that is being elaborated. "O, ''Ayam'' ''Atma''." "''Iti vayam upasmahe''." That whatever we have been trying to think about God, that brought us to this state where I am confronted. Before becoming spiritual, I have no problem. I know who I am. I am a man, I am a woman, I am a child, I am a youth, I am an old age person, etc. No doubt about it. And most of the people, most of us are like that only. But when we grow a little bit in spirituality, when we develop discrimination, when we come, I see there are two Is. One I is going changes. I was a child, I was a youth, I was a middle-aged person, and I am an old person. But I did not add, I am a dead person. A dead person does not discriminate.

But when we progress a little bit, I also know there is another I which is witnessing, which is telling, "You are the same child, you are the same youth, you are the same middle-aged person, you are now the same old person." So there is a changing I, there is an unchanging I. Both are necessary. Because our identity, "This is me," that is never changing. But what I am, that is ever-changing, from minute to minute. Next minute, I am not happy. So with which I am I supposed to identify myself? Spirituality. What is spirituality? It is to discriminate thus and gradually wean myself away from the changing I and identify myself with that unchanging I. This is the essence of this first mantra. So ''Katarahasa Atma''. Am I the changing I? Here ''Atma'' means, not ''Paramatma'', this ''Jeevatma. Kataraha.'' Am I the participating I? Am I the changing, changeless I? And what is that changing I? ''Enava Paschati''. By whom this I is becoming a seer and he becomes a hearer. ''Enava Shruti. Enava Gandhan Ajigruthi''. By which I smell good or bad, see good or bad, hear good or bad. ''Enava Vachamyakruti''. And by which I become a speaker. I express myself. Sometimes angrily, sometimes very peacefully, sometimes happily, sometimes unhappily, but whatever makes me a speaker. ''Enava'', by which, ''Swadu, Cha, Aswadu''. Very tasty and not so tasty, ''Chavijanati.'' I come to know, "Oh, this is a good sight, this is a good sound, this is a good smell, this is a good touch, and this is very tasty food or untasty food," etc. Lots of experiences and with infinite degrees of variation. So, who am I really? This is how the ''Vichara'' starts and that is what we discussed. Then Shankaracharya, just to remind, because I have already spoken about it, ''Kechid Brahmana''. Some ''Brahmanas''. Here ''Brahmana'' is not a ''Jaati Brahmana'', but what is called ''Sadhana Chatushtaya'' ''Sampanna Adhikari Brahmana''. One who has developed intense ''viveka'', intense ''vairagya'', intense control, both on the body and on the mind, and who has given up all attachments, all hopes for this world or the other world. And who wants only, seriously, in search of ''Atma Jnanam.'' So, he is the person who is talking about it. And this is what we have seen. And then the ''Upanishad'' also tells us, who is this changing ''Atman''? That is, participating I. Especially, we see in the ''Taittiriya Upanishad,'' both in the second chapter called ''Anandavalli'', as well as in the third chapter called ''Brahmanandavalli,'' or ''Anandavalli''. Now, what is there? Especially, we must remember, with the third chapter called ''Bhriguvalli''. And there, the ''Bhrigu'', a great, earnest ''Adhikari'', goes to a knower of ''Brahman'', in, really speaking, ''Purvashrama''. They were, what is called, Varuna was the father, and the Bhrigu was the son. But now, the relationship had totally changed. The Varuna becomes the ''Guru, Acharya'', and the Bhrigu becomes the ''Sishya'', student, ''Sadhaka''. He asked, "You please tell me about God, ''Paramatma'', or this one." Then he says, "Find out from where you have come. Because, the effect must go back to the cause. If we know," that is what Swami Vivekananda meant, "the cause of all of us is ''Bhagawan''. Each soul is potentially Divine. You have come from the Divinity, you have forgotten. Coming down means, forgetting that we are Divine, and then we go back to that same Divinity." So, how to know? Find out, go back. How to go back? So, we have got ''Panchakosha Vivarana''. We have got five sheets, as if a person is covered with five layers of dresses, completely from head to foot. What is the outermost? ''Annamaya Kosha'', then ''Pranamaya Kosha'', then ''Manomaya Kosha, Vijnanamaya Kosha, Anandamaya Kosha''. And all these ''Koshas'' comprise, all the descriptions, that we have seen earlier.

In the first ''mantra'', we are only talking about what is called the ''Sharira'', the body. "I see, I hear, I smell," etc. But we have to include, etc. That means the mind also, "I am happy, I am unhappy, I remember, I forgot, I decided, I did not decide," I have got lots of ego, "no, I am trying to reduce the ego." Both body-mind characteristics have to be denied. So, we have to add. This is called changing ''Atma''. So, this is how we have to discriminate. This is called discrimination. What is it? So, what did Bhrigu do? First, he said, "That ''Annam Brahmeti Vyachanam'', my reality is this entire physical universe." Then he progressed. "I am collective ''Pranamaya Kosha'', and then ''Manomaya Kosha'', then ''Vijnanamaya Kosha,'' then ''Anandamaya Kosha." Kosha'' means sheet''. Kosha'' means limiting, adjunct, ''Upadhi.'' So, even ''Anandamaya'', what is it? "I am getting happiness, I am having happiness," that is the last barrier. And then, he realized, "I am witnessing." Whatever I am witnessing, whatever I am experiencing, that is not me. Many times I told you, if I am seeing a house, I know I am not the house. If I see a tree, I know I am not the tree. If I see a car, I know I am not the car. But when it comes to the body and mind, we become so intimately interrelated. So, sometimes I say my body, sometimes I say I am the body. Similarly, sometimes I say I am happy, sometimes I say my mind is restless. "I" and "my" are completely opposed to each other, like light and darkness, like heaven and hell. But sometimes we use the word, when we use the word "my," I am separating myself. And what is that "I"? If I am not the body, if I am not the mind, then who am I? All this teaching is for that purpose only. So, having negated all the body, and we also have to include the mind, etc. But about the mind, a very great detailed description of the mind is going to come. I am only foretelling what is going to come. Now the point is, if I am not the body, I separate something different from the body. The body changes, and the body is caused, and the body is not eternal, and the body perishes. But if I am not the body, I must be something just opposite to the body, that is, I am eternal, I am unchanging, and I am the witness only, I am one. Bodies are many, even my own body, child's body, youth's body, middle-aged person's body is separate. When I am healthy, there is one type of body. When I am sick, another type of body. So, within myself, there is so much of what is called differentiation, ''Bheda'' is there. ''Swagata Bheda'' is there. So, with regard to the body, is this body the ''Atman'', the real I? No. Why is it not? Because whatever I am witnessing, whatever I am experiencing, cannot be me. Just now I told you, any number of times I have to emphasize, if I see a horse, I will not say I am the horse. If I see a donkey, I don't say I am the donkey. So, if I see a dog, I don't say I am the dog. So, that means I must be something different from whatever I am experiencing. So, the entire body, whatever it is doing, I am witnessing, I am knowing it, so I am the knower, and all this is known. So, the knower is totally different from the known. And that is what the ''Upanishad'' is driving us to understand. With regard to the body, that was there, I also first start saying about the mind, so many thoughts are coming, and those thoughts also we are witnessing. So, if I am experiencing a thought, for example, happiness, I am not happiness. If I am experiencing sadness, I am not the sadness. Whatever I am experiencing, I am not that. That is what ''Kena Upanishad'', we have seen, we have really enjoyed that ''Kena Upanishad''.

''Pratibhoda Vivitam Matam''. ''Kena Upanishad'' clearly says that "you are eating." So one part of the I says, "I am the eater," but another part says, "I am witnessing that I am eating, I know I am eating." How do we know? Somebody asks you, say phones to you when you are eating, what do you say? "I am eating." So, the eater is not answering. The witness of the eating, he is answering, so "I am eating" means I know I am eating, I know I am watching a movie, I know I am reading a book, etc. This is called ''Prati Bodha''. ''Bodha'' means every thought, every ''vritti''. Every ''vritti'', we identify with it, we also become separate from it. Every thought, there is a thought, and we become identified with the thought, we are also witnessing. Every action, whether we do it through the body or through the mind, we become both participants as well as witnesses. Now we have to identify ourselves with that witnessing I, and the more we identify, that is called progress in spiritual life. That is called ''Prati Bodha. Prati'' means every single thought. ''Bodha'' means that awareness of every single thought. ''Viditam''. We know that there is a thought like that, but the participating I, "oh, I am happy now, I am not happy now," that is called the participating I, and that is called ''Samsara'', that is called bondage. We have to shift from the participation to the witnessing. At the same time, we don't stop participating because we have got to do whatever we have got to do, and at the same time, we have to go on witnessing it, and that will take us slowly to our real nature. A time will come when we realize "I am ever the witness, never the participant." This is the essence of the first ''mantra''. Then I told you that so many thoughts will come. So mind, we use the English word, we are so much accustomed to using the word mind. Actually in ''Vedanta'', we use the word ''Antahkarana'', inner instrument. Every ''Antahkarana'' has four parts, that is called ''Manas, Chitta, Buddhi'', and ''Ahankara''. So we can divide ''Antahkarana'' into two parts. What are the two parts? Mind, what we call in English, it is called ''Manaha. Manaha, Chitta, Buddhi'' is one part. So ''Ahankara'' is not a separate function. ''Ahankara'' identifies, now I am thinking, now I am remembering, now I am deciding. So that ''Ahankara'' is common to ''Manaha, Chitta. Manaha'' means thinking pros and cons. ''Chitta'' means remembering whatever experiences we have. And ''Buddhi'' means confirming, deciding, "yes, you are right, I have met this person so many times, this is his name, this is the background, and whatever relationship we had," all these things are decided by, aided by both the mind. Mind says, "who is this? Is he this? Is it that?" And the ''Chitta'' comes, "no, this is a person whom you met like that, like immigration time, you go there, and the person will see and whether your photograph matches with the previous, any time if you have visited it." And then billions of all those, everybody's impressions, within a second the machine will tell you, "yes, yes, this is a person he visited so many times, and there is no complaint against him, so allow him," that ''Buddhi'', allow him to enter into the country, that is the deciding factor, deciding faculty, that is called ''Buddhi''.

But behind these three, "I am thinking, who is this? I am remembering who this is, I know, I have decided, this is exactly, there is no error, there is no problem, absolute certainty," this is called ''Antahkarana''. Now, the second part, we have to understand every experience we have seen. For example, if I am seeing a tree, the mind goes out through the eye, takes a photograph as it were, of the tree, and comes back and presents it to the ''Chitta'' and to the ''Buddhi'', and it is in the form of ''Vritti''. Every experience ends up in the form of a ''Vritti''; every experience, ''Vritti,'' that ''Vritti'', what we call, is knowledge. Every thought is knowledge; this is a tree, is knowledge; this is a sweet fruit, that is knowledge; this is very unhealthy food, that is one type of knowledge; this is a desirable person, undesirable person; this leads me to greater happiness, and this will only make me more unhappy, etc. Every single thought, whether it is a fact, whether it is an imagination, as we do in a dream, or whether it is our ideal, "I am hoping to become a rich person," everything is in the form of ''Vritti''. That is called ''Prati Bodha'' in ''Kena Upanishad.'' So how many types of such ''Vrittis'' are there? Many, many types are there, but all those ''Vrittis'' have been divided. A few examples are given in this second mantra, which we will proceed to the second mantra, and by the way, this third chapter of the ''Aitareya Upanishad'' has only one section; this is the only section, and it has only four ''mantras''. So we are entering into the second ''mantra''. What was the first ''mantra''? That whatever we experience through the body, there are two 'I's, that is the participating I, and then witnessing I, exactly the same thing we have to apply. Everything that we experience through the body, the body itself doesn't know; it is the mind only in the form of ''Vritti''. This is a tree, this is a good tree, this is not a desirable tree, this is a good animal, this is a dangerous animal, etc., with regard to everything, our experiences through the body. The body is only an instrument, coming in the form of these thoughts, and those thoughts here, they are called ''Sangnanam.'' That word ''Sangnanam'' is there, and so it is called first. That mind is called ''Hridayam'', and that ''Hridayam'' is called mind. So ''Hridayam'' is the word first used, and then the second ''mantra'' in this third chapter identifies that ''Hridayam, Manaha'', and this mind has got so many varieties.

We will read the second ''mantra:''

yadetaddhRidayaM manashchaitat.h . sa.nj~nAnamAj~nAna.n vij~nAnaM praj~nAnaM medhA

dRiShTidhRi.rtimatirmanIShA jUtiH smRitiH sa.nkalpaH kraturasuH kAmo vasha iti .

sarvANyevaitAni praj~nAnasya nAmadheyAni bhava.nti .. 2..

Sixteen varieties of thoughts, or all our thoughts have been classified into 16. Are these only 16, more or less? But there may be more also, but as we say, etc., whatever thoughts are there, they can be fit into these 16 parts. Why is the ''Upanishad'' telling us this? It is to tell us that whatever thoughts we may have, all these are nothing but collectively called ''Manas'', collectively called ''Hridaya''. But what is the point? The point is, how do we know what is ''Sangnanam''? How do we know this is a happy thought? Because I, as the witness, ''Chidabhasa'', with the help of the mind, this is a happy thought, this is an unhappy thought, this is a ''Shubha Drishti,'' auspicious vision, this is an ''Ashubha Drishti.'' So, whatever knowledge comes, that knowledge first of all comes only through the mind. No mind, no knowledge comes, but the mind is not one; it is comprised of all these things. So, broadly, if I have to divide all these 16 plus etc., I can divide into, first of all, all the thoughts into two categories. What are those two categories? The first category is fact; the second category is my interpretation. For example, I see somebody brings me or I pluck a sweet mango; this is a fact. What does my mind say? "This is a sweet mango," this is a fact, bare fact, cognized by the witnessing ''Aham'' or ''Chidabhasa''; this is a sweet fruit; this is called description of the fact.

The next part I told you? The next part is my reaction. This is a desirable fruit; this is very okay, but I have seen the other fruit is much more desirable because everybody doesn't like it. For example, Sri Ramakrishna loved sweet mangoes, Holy Mother loved a mix of what is called sourness, ''Khatta Metta'', so different people like it. I know some ''Swamis'' who don't like mango at all, and I love those ''Swamis'' too much. Those who don't like sweet mangoes, I love those ''Swamis'' for that extraordinarily great quality. So, this is the first category; one is a fact, another is each individual's reaction to that fact; this is the first division. The second division: every thought can be divided into ''Shubham'' and ''Ashubham, Mangalam'' and ''Amangalam'', positive or negative. That which is positive makes our life a happy life; that which is negative doesn't make our life a hell to different degrees, depending on our degrees of likeness and degrees of not liking. ''Raga, Dvesha'', this is called ''Raga'' and ''Dvesha''. So, this is the second division. But, I will come back to the original division. What is this? The I identifying with every single thought, whether they are fact or my reaction, whether they are good or evil, but participating I, I am that, I am happy, I am unhappy, I like, I dislike, etc. What is the second I? That is, I am ''Nirvikara Drashta'', I am witnessing without any effect affecting me, just as a ''Sakshi'', as you are walking in the streets, you go on witnessing different sides. So, there are two ways. One is, "Oh, that is a beautiful shop, perhaps this is what I am looking for, I may get." The other is, "No, I don't like that one." Or, this is one, participating I, "No, I have nothing to buy," so whether it is a good shop or not a good shop, I am not at all concerned. This is the third division. Please remember this. This is called right understanding of what is happening in our life. So, what is the first division with regard to the mind, thoughts? First is a fact, and that is what an object is. Second is our personal reaction to that fact. This is the first division. What is the second division? That is, some thoughts are positive, some thoughts are negative, and we must cultivate more and more positive thoughts and slowly give up negative thoughts. This is the second division. And in that order, I will come to that. Then the final division, which is most important, this is the highest step, is to go on witnessing them even while participating because so long as we are alive, participation is inescapable, inevitable. But we also must emphasize, okay, I participate, whatever happens will happen according to my fate or according to my ''prarabdha'', but I am the ever-witnessing. ''mano buddhi ahankara chittani naaham shivo'ham shivo'ham'' This is exactly the process we have to find. Now, coming back, why am I repeating these same facts again and again? First of all, the first division. Remember, this is a fact. This is a sweet mango. This is not such a sweet mango. This is a sour mango. Do you know that there are sour mangoes? All pickles are made, in case you don't know, not out of sweet mangoes, but sour mangoes. They won't be big, but they will be sour, extraordinarily great for preserving in the form of pickles or dried, etc.

Now, what is our spiritual progress? First, this is a fact. And the next is, "Oh, this is my reaction." Action comes later on. This is my opinion about this fact. So, we have to separate and say, a fact is a fact. Let me stick to the fact. This is the first step in success in spiritual life. What is the second step? Is it going to help me? Okay, I am sticking to the facts and I am doing things. That is fine. But is it doing me good? Is it making my life better? Or is it taking me down? Or is it taking me nearer to God? ''Shubham Shubham''. This is a great prayer.

''OM Bhadram Karnebhih Shrunuyaama Devaa''

''Bhadram Pashyemaakshabhih-Yajathraah!''

''Sthirairangai-Tushtuvaam-Sahah-Tanoobhi''

''Vyashema Deva-Hitam Yadaayuh''

''Swasti nah Indro Vruddhashravaah''

''Swasti nah Pooshaah Vishwa-Vedaah''

''Swasti nah-Taaksharya Aristanemih''

''Swasti nah Bruhaspatir-Dadhaatu''

''OM Shanti, Shanti, Shanti Hi!''

God's grace is necessary. This is the beautiful second division because unless a person gives up personal favouritism, etc., and tries to treat everything—and I do not mean we should not enjoy—if it comes without too much trouble, without leading an evil life, that is fine. Offer it to God, enjoy it. But, is it harming anybody? Am I becoming selfish? Am I able to share with others what I am having? This is the second step in spiritual progress. From the ''Ashubha'' to come to ''Shubha'' and prayer is a prayer to God. So, the grace of God is very necessary. That is the second step. What is the final step? The final step is I am participating. So long as the body is there, the mind will be there. So long as life is there, but these activities will not stop. Breathing has to go on. Eating is to go on. All these seeing, hearing has to go on. But, while it is going on, if my thoughts are on God, then I will be more emphasizing the witnessing I, not the participating I. These are the three steps I just wanted to share with you, and this is what I said. So, there are, as I said, 16 things. Probably, I will not be able to complete, but it doesn't matter. So, what does it say?

"''Sarvāṇi eva etāni prajñānasya nāma deyāni bhavanti. Arvayat etat hṛdayam manas chayat.''"

What you call mind is called ''hṛdayam''. What we call ''hṛdayam'' is mind. There is absolutely no difference with this. So, all the thoughts combined together arise in what we call—you can call it mind, you can call it ''hṛdaya'', it doesn't matter. And more or less, all the ''vrittis'', the word "thought" is not a very good word. That is why the word ''vritti'', that is, it is like a lake. It is calm and quiet, and you throw a stone and every experience is like a stone and it creates some kind of ripples, and they go on spreading. This is the example given by Swami Vivekananda.

So,

sa.nj~nAnamAj~nAna.n vij~nAnaM praj~nAnaM medhA

dRiShTidhRi.rtimatirmanIShA jUtiH smRitiH sa.nkalpaH kraturasuH kAmo vasha iti

So, we have to add ''iti adi''. And then the ''mantra'' says, ''"sarvANyevaitAni praj~nAnasya nAmadheyAni bhava.nti''" So, all these go by the name of ''prajñāna''. Now, this word ''prajñāna'' which is going to be coming identified with ''prajñānam brahma''. So, here ''prajñāna'' means simply a ''vritti,'' mental mentation, thought, a thought in the mind. Only in that sense we have to say, all these are different manifestations of different ''vrittis'' exactly in the same mind and they are called ''nāma deyā.'' Why are they called ''nāma deyā? Nāma'' means name. ''Nāma deyā'' means a particular name given to a particular type of ''vritti''. In this case, 16 ''nāma deyās'' are given. What does it mean? What does a name do? Supposing, there are 5 people and you want to call somebody and they are all having different names and sometimes they are having the same name also, but you have to distinguish. How do we do that? So, you want to speak with a person, his name is Devadatta. "Hey Devadatta!" And then only Devadatta will immediately prick his ears and look at you. Are you addressing me, calling me? He will come forward or you go towards him. That is how we talk. The strange fact is we are terribly attached to our name. How do we know? Even if somebody is deep asleep, you call, "Hey Krishna! Krishna!" He will not wake up. "Rama! Rama!" He will not wake up. So, you simply call, "Vamshi! Vamshi!" like that and immediately somebody is appreciating me and then you wake up immediately. Such is our identity with our name. So, if you want to contact somebody, you will have to contact, "Oh! You, Rama!" And immediately Rama will come. "Hey Krishna!" It is to separate every object into its proper place ''nama deya'' is necessary. Similarly, various types of ''vrittis'' are there. So, every ''vritti'' has got its own special name and in this second ''mantra'', there are 16 names are given. More also will be there about which we will talk in our next class.
[[Category:Aitareya Upanishad]]

Mandukya Karika Lecture 145 on 13-March-2024

2024-03-20T14:52:04Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
In our last class, we more or less completed ''Karika'' number 86. What is it? When a person attains to the knowledge of what he is or the same thing, what the ''Atman'' is. Because there are no two things called oneself and the ''Atman''. Both are the same. Pure consciousness doesn't have any duality, any multiplicity there. The ''Karika'' goes like that.

विप्राणां विनयो ह्येष शमः प्राकृत उच्यते ।

दमः प्रकृतिदान्तत्वादेवं विद्वाञ्शमं व्रजेत् ॥ ८६ ॥

viprāṇāṃ vinayo hyeṣa śamaḥ prākṛta ucyate |

damaḥ prakṛtidāntatvādevaṃ vidvāñśamaṃ vrajet || 86 ||

86. ''This'' (i.e., ''the realisation of Brahman) is the humility natural to the'' Brāhmaṇas. ''Their tranquillity (of mind) is also declared to be spontaneous (by men of discrimination''). ''They are said to have attained to the state of sense-control (not through any artificial method as it comes quite natural to them. He who thus realises Brahman which is all-peace'', ''himself becomes peaceful and tranquil.''

Very beautiful ideal for us all to attain. ''Viprana'', instead of a ''Brahmana'', here two words are used. One is ''Vipra'', another is a ''Vidvan''. Who is a ''Vipra''? One who knows. "''Aham Brahmasmi,''" I am ''Brahman''. Or who is a ''Vidvan''? A learned person. He who knows, I am the ''Atman''. There is no difference. Now, how do we know these people are realized souls? They have become ''Vipras'' and they have become ''Vidvans''. How do we know? The most wonderful thing that happens, complete change in character. And one of the first things is ''Vinaya''. Directly translated into English language, ''Vinaya'' means humility. But we have to understand ''Samadarshanah''. That is equally seeing ''Atman''. So what do we mean by equality? These terms, first of all, we are using human language. What does it mean? It means we who have not attained to that state, we only see both the ''Atman'' as well as the ''Anatman''. The truth as well as mixed up truth or what we call ''Mithya''. Really speaking, there is only one truth. ''Mithya'' or what we call seeing something else. Superimposition on something else. That is called ''Mithya''. It is not non-existence but it is mistaking one object for the other. And the fundamental principle is ''Mithya'' must be based upon ''Satyam''. For example, if we remove the rope, the snake also disappears. We cannot mistake if the rope were not to be there. It must be there. That is the first point.

What is the second point? Even when we are looking at the snake, we are actually looking at the rope only. Because where is the rope? Out there in semi-darkness. Where is the snake? In our heads. So the problem is in our head. Some other person who has better vision or who has seen the rope or who has kept the rope there earlier in the daytime, he knows it looks like a snake but I know it is absolutely a rope. And then what happens? That is important for us. A person knows this is a rope. The effects of seeing a snake, fear, etc. He will not be such a person who knows the rope. He is not subject to this kind of fear, shaking, heart problem. All these things are avoided. And this analogy has to be applied here. A person who knows the truth. What is the truth? I alone exist everywhere. Where is the question of being humble? You are great. I am humble. You are superior. I am inferior. This all comes because of what we call illusion that there are many things. Not only me, besides me, many things are there. So here in this ''Karika'', 86th ''Karika'', Gaudapada is telling straightforward. As soon as a person knows the truth, he is very nature. So he said two things are there. What is it? ''Shamaha praakruta uchchate. Shamaha'' means complete mind control. What is the mind control? Two things are implied. First of all, the knowledge will be right knowledge. Secondly, he will not be subject to the effects of the normal knowledge. I like this person. I do not like that object. And this gives me happiness. That gives me unhappiness. I want this. I don't like that. These are the effects. So this mind, for a ''Jeevan Mukta'', the mind may see many objects. But in every object, he recognizes ''Brahman'' only. How? The nearest analogy we can get is, if you are standing, imagine you are standing in a room with a hundred mirrors. All the four walls are full of mirrors, small mirrors. And you see your countless images. You see the images, reflections, but you don't say there are different types of people are there other than me. So it is said, if a dog enters into such a room, it starts attacking. Not necessarily. Some dogs are so cowardly, they just put their tail and then try to get out of the room. So many dogs. So ''Shamaha, Prakruta'' means naturally, very naturally, mind control happens. And what is the type of mind? It is the purest mind. It just reflects the truth. And that state is called ''Yoga. Yoga'' means ''Chitta Vritti Nirodha. Nirodha'' doesn't mean you remove the thoughts. ''Nirodha'' means even if you see a billion thoughts in your mind, all thoughts are of only ''Brahman'', not anybody else. That is called ''Shamaha''. And as soon as the mind becomes pure, even every object we look at has purity itself. A simple example would be, a person is having what is called jaundice. He sees everything as yellow. And there may be other diseases. A person sees many different colours. But as soon as the disease is removed, the eye sees the truth. So as soon as a person's mind becomes pure, he doesn't see many things. He sees a thing as it is. And everything is nothing but ''Brahman''. In fact, to use that word, everything is ''Brahman''. It is self-contradictory. Because there is no everything is ''Brahman''. But it appears. So we think.

Actually, we do not know what a ''Jeevan Mukta'' really sees. But we are imagining that he sees things, different things. Here is a tree, here is a man, here is a dog, here is an insect. But he sees God only in all of them. This is our imagination about the state of the mind of a living free ''Jeevan Mukta''. So in short, in essence, what does this ''Karika'' tell us? That as soon as a person attains realization, then his body and mind, both of them come under his control. Not by effort, but automatically, naturally. And he doesn't do anything. That is, we see his body and mind behaving which is contrary to spiritual expectations. We may not understand the person. Including, a ''Jeevan Mukta'' can get very angry. We discussed at some point, there are great ''Rishis'' like Durvasa, they seem to get very angry. We must be very clear about it. If that ''Rishi'' is a ''Sadhaka'', then he is under the control of the anger and he regrets, and he has to experience the consequences. But if we think that he is a God-realized soul, and the word ''Rishi'' means a God-realized soul, then there was no individual controlling. It is God only who is getting angry. And when God gets angry, it always conduces whether he gets angry and whether he is pleased. Actually, these are our impositions upon God. Because we get angry, we think God also gets angry. Especially in the old Bible, you see a very angry God with a huge head and terrible big white beard looking down with always thunder is there in his right hand, ready to hurl at anybody upon whom he is displeased. This is the depiction of Michelangelo in the Sistine Chapel. God is looking down, looking for an opportunity to hurl down that thunderbolt. This is all what is called some unintelligent human imaginations. So the idea is we have to reverse and say first of all we have to practice body control, that is what is called ''Dhamaha''. Then we have to control mind control, that is called ''Shamaha''. So as soon as we practice these things, our thoughts become, our mind becomes calm and in that calm mind, Truth reflects itself. That is, we become ''Yogis''. That is, ''Chitta Vritti Nirodha'' automatically takes place. To the extent we clean the mirror, the reflection will be pure. And these qualities start becoming natural. That means we do not need to remember all the time. They become the most spontaneous natural qualities. That is the essence of ''Karika'' number 86.

Now we move on. So in the next few ''Karikas'', Gaudapada is bringing up the same old subject. What is it? Every living creature on earth in this creation goes through waking state, dream state, and dreamless state. So we have to become witnesses and we should not identify with any of these states. If we can succeed in identifying with the waking state and then move on to the much subtler state which is called the dream state, then we will be capable of even witnessing that one. Not only witnessing, when a person starts controlling his mind, that is called ''Yoga''. Either through activity called ''Karma Yoga'' or through devotion called ''Bhakti Yoga'' or through knowledge called ''Jnana Yoga'', what happens is the person deliberately will not allow any negative thoughts. What is a negative thought? Any thought that doesn't think about God is a negative thought. Even if we are thinking, my parents are very good people because there are some parents who are not only good to their own children, by nature they are very good. For example, if Dasaratha and Kausalya, Vasudeva and Devaki, Shudhiram and Sri Ramakrishna, if we take these examples, even if God is not born as an incarnation to these parents, they will be good people only. That God happens to take birth in their families is a different matter altogether. But even if they are not born, these people's nature, they are so good, they are kind, they are compassionate, they are self-controlled and they are thinking only about God. All these things automatically happen. So, that is naturally, their minds will be radiating with joy, such people we have to notice because when we try to control our mind, it is a very painful affair and we feel depressed when we are not able to do it. But when it becomes, through painful long practice, when it becomes very natural, do you know what happens? Our mind automatically becomes very, very happy and then we also come to awake to the fact that goodness or purity and right conduct with right knowledge also higher happiness, they go together. What am I trying to tell you? If a person is really good, there are two types of goodness are there. In most societies, the first type of goodness is practiced. What is that? We are living together, so we have to come, make an agreement. I will behave like this, you will behave like that, I will help you, you will also help me. This is for our mutual benefit. In this kind of agreement, there is a lot of selfishness involved. So, as soon as the same people are exposed to some other person, this is what Sri Ramakrishna indicates beautifully, if some cows are always growing up together, they are very happy to be together, they lick each other, but as soon as a strange cow enters, they all gang together to chase it away.

So, like that, the society, I scratch your back, you scratch my back. Even Hinduism goes to the extent, this applies not only to human beings, but it applies also to Gods. So, human beings say, I will scratch your back, that means I will worship you, I will offer you things, and you will in turn control my destination by giving proper rains at the proper season. Otherwise, when they are angry, they give rains, but only problem is when rain is wanted, they withhold, and when rain is not wanted, they just pour with compound interest. So, that should not happen. So, even when we approach God with ''Sakama'', some kind of desire, I scratch your back, you scratch my back. This is called we want to help each other. That is the first kind of goodness we are talking about, and that's not what is meant. Even if somebody doesn't like me, tries to do harm, I automatically do some good. Sri Ramakrishna gives a beautiful example. I do not know. I have not come across where from he got it. He must have heard from some ''Sadhu'' or some other person. Probably, it is there somewhere in the ''Yoga Vasishta'' or local ''Ramayana''. I don't know. Vasishta and Vishwamitra are what is called foreign enemies, ''Ajatashatrus'', and especially Vishwamitra. Now, in this particular quotation from Sri Ramakrishna, Vishwamitra had killed all the hundred sons of Vasishta. Sometimes, I feel like that what a good he must have done to Vasishta and Arundhati. Otherwise, to look after hundred children like that, go on bawling and quarrelling with each other, oh my God, they have not gone mad. So, after that, if somebody had become wise, I am not surprised. If somebody doesn't become wise, I will be shocked actually after having hundred children and trying to deal with them.

What am I trying to tell? Vishwamitra had since annihilated all the hundred sons. Naturally, Vasishta's wife, Arundhati, was very very unhappy, grieving. And one day, evening, it was late, night actually, Vasishta was deeply absorbed in reading a book. That night, Vishwamitra came to the hut, to the cottage where Vasishta was living with the intention of killing him. So, he had a sword waiting outside. When they go to sleep, probably the door will not have any bolt. He will enter inside and he will kill Vasishta at least. He was keenly waiting outside, observing everything and it is not difficult to hear what was going on. Arundhati was calling Vasishta again and again. It is already past dinner time. Please come. But he was telling just a little, a few more pages. And then finally, Arundhati asks, what is that book which is so absorbing you? And he said, this is a most marvellous book written by Vishwamitra. Oh! He is our greatest enemy, arch enemy. Why are you reading such people's books? And Vasishta seems to have replied, what has that got to do with his book? He thought he killed over 100 children. That is a separate issue. But so excellently he had written this book that I cannot put it down. And Vishwamitra was stunned. Then he understood the difference between a fake ''Brahma Gnani'' and a real ''Brahma Gnani''. He came, rushed inside, fell at the feet of Vasishta, and he told, this is the purpose I came, but I am thoroughly ashamed, totally converted your generosity, your capacity to appreciate. This was what Sri Ramakrishna had given this beautiful analogy. And every parable, every analogy that Sri Ramakrishna gives is worth studying it a thousand times. So here is in this 87th what Gaudapada was telling, he is summarizing the very second mantra of this ''Mandukya Upanishad''. Remember, this is a commentary on the ''Mandukya Upanishad'' and ''Mandukya Upanishad'' has only 12 ''mantras'' and in the second ''mantra'' it is said that ''Omkara'' had to be contemplated as the sum total. ''Omkara'' has got three syllables, ''A, O, M,'' and they have to be equated with waking, dream, and state. And so he is recollecting because we are coming to the end of this fourth chapter, ''Allatha Shanti Prakaranam''. Now he is slowly what is called winding down or unwinding. He is closing it. Essence he wants to tell. The whole essence of the ''Mandukya Upanishad'' is an analysis of the three states, waking, dream, and then deep sleep.

What is the use of this study? Recall, each state is of a changing nature. Waking changes into dream. Dream changes into dreamless. Again dreamless changes into waking. So continuously from birth to death we are all experiencing. What is the problem? We are identifying. When we are in the waking state, that is the reality. When we are in the dream state, that is the reality. When we are in deep sleep state, that is the reality. Every state negates the other two states. And that which is limited time-wise, experience-wise, and negates the other thing. That means negation is possible only when there is multiplicity. Here there are three states. So we have to contemplate and say there is someone if we observe closely there is someone who is not changing. The same one imagine three rooms are there and I am there and I am in the room number A. After some time I enter into room number B, 2 and after some time room number C and again move to room number 1 and that I am not changing but I am experiencing three different rooms, three different states, waking, dream, dreamless are comparable to these three different types of experiences and each experience of each state completely contradicts the nature of reality. For example, I may be in Varanasi, I may be dreaming that I am in Bangalore or I may dream I am in America or I may transcend both these and be completely at peace. Now, Gaudapada, he wants to convey this that be aware now I am in the waking state. When we are in the waking state let us do ''Japa.'' I am in the waking state and this waking state is a limited state and everything is changing and everything depends upon me and therefore it cannot be reality. This is the method of spiritual practice ''sadhana.'' And then when I enter into dream state can I do this practice yes, if I practice sufficiently in the waking state I can do that in the dream state. And if I practice it in the dream state it is possible to be a witness in the dreamless state also. Is it possible? And Triyananda Swami was asked once by a devotee or a monk, we do not know is it possible to be witness even in the deep sleep state. And he said yes, I do that. It was difficult but later on I could be in the both states. I am also a witness. How long? Continuously I am a witness when I am in the waking state, I am a witness when I am in the dream state, I am a witness when I am in the deep sleep state. How did you come? We don't know, he did not explain. But here Gaudapada is explaining, first practice it in the waking, then that practice spills over into the dream state, then it spills over into the deep sleep state. It looks like a contradictory state, but since we do not know, we are calling it contradictory, but it is possible. So this is the essence of the next few verses, ''Karikas''.

But as I mentioned earlier, if this book, this commentary was written by Shankaracharya, he would have used very simple words. But being probably at that time a language that is used at the time when Gaudapada was alive, probably that spilled over into this book. Very interestingly, M had written this Gospel of Sri Ramakrishna collection rather, and Swami Sharadanandaji had written the life of Sri Ramakrishna. Swami Sharadanandaji was deeply influenced by the type of what we call classical language that was used, Bengali language. That is why it was translated by Swami Jagadananda in the more or less in the same classical language. But now, Swami Chaitranandaji had rewritten the same book in very simple English language. So if we can take this comparison, Gaudapada's language was like Swami Sharadanandaji's, and Shankaracharya's language, beautiful. By no way I can tell Gaudapada's ''Karikas'' is beautiful, but Shankaracharya's so mellifluous. Not only he was the greatest ''Advaita'' teacher, but his language is most marvellous. But again, as I said, we are all victims of our type of language by which we grow. And unfortunately, at that time, the influence of Buddhism was so much, and that is what has come here.

सवस्तु सोपलम्भं च द्वयं लौकिकमिष्यते ।

अवस्तु सोपलम्भं च शुद्धं लौकिकमिष्यते ॥ ८७ ॥

savastu sopalambhaṃ ca dvayaṃ laukikamiṣyate |

avastu sopalambhaṃ ca śuddhaṃ laukikamiṣyate || 87 ||

87. (''Vedānta'') ''recognises the ordinary'' (''empirical) state of waking in which duality'', ''consisting of objects and ideas of coming in contact with them'', ''is known. It further recognises another more subtle state'' (i.e., ''the dream common to all) in which is experienced duality'', ''consisting of the idea of coming in contact with the objects'', ''though such objects do not exist.''

"sa''vastu upalambham avastu sa upalambham''" and something that is beyond. First, I will explain ''"vastu upalambham''" and "''avastu upalambham''". These are what we call Buddhistic terms. Probably, those terms were in very frequent usage at that time, so Gaudapada's time. He never thought this would be difficult in the 22nd century for us, and we are struggling and even trying to criticize him. Thankfully, he will not come out of his ''Samadhi'' because he is a ''Jeevan Mukta''. What does he mean? So he is describing in this and one or two coming verses three states. Just now, as I mentioned, the waking, the dream, and the dreamless state. And then he says he who spiritually experiences these three states with complete awareness will be able to transcend them. So, the purpose of these few ''Karikas'' are to caution us: don't simply experience waking, dream, or dreamless. Experience them with a special attitude. Then you will be able to find that one who is a witness experience as a witness. A witness and what he witnesses are totally different issues. So, this is the essence of it. In this 87th ''Karika'', waking and dream are explained. So, as I said, these words "''vastu''" means what, object, and "''upalambham''" means what, our identity with that object. So, "''savastu sopalambhaṃ ca dvayaṃ laukikamiṣyate''". "''Dvayam''" means both. I will come to the meaning. "''avastu sopalambhaṃ ca śuddhaṃ laukikamiṣyate''".

So, in the first half, the waking state is described, and in the second half of this ''Karika'', the dream state is explained. What is common to both? In the waking state, there is an actual external object. There is a thought about that object, and I become attached to that thought of that particular object. That is the essence of the waking state. But what about the dream state? Is there any object? Yes, there is an object, but it is called no object, not an object. Then what is it? It is not an actual external object, but it is an object that is in the form of a thought. To put it simply, there is an external object, and through my mind, I am getting an idea, the knowledge about that object, and I am acting and reacting, and I think this is absolute reality. That is the description of the waking state. What about the dream? So, I get the Chitta Vritti Pratyaya, a thought about in the mind. So, even though there is no external object, there is a thought that there is an external world, and there is an object in the form of thought, and I get attached to that thought. A simple example: I see my parents, I see my family. So, I love my parents, I love my family. I get attached to my parents, I get attached to my family members, parents, etc., and along with that also, I don't like some people, I don't like certain objects. So, there is an external world, likes and dislikes, ''raga'' and ''dvesha'', and that is what is called ''samsara'' or bondage. But in the dream state, I don't think this is a dream. So long as we are dreaming, I think it is real. But there is no external object because if there is any external object in the dream state, then everybody should be able to see it. When I am dreaming, nobody knows what type of objects I have seen in my dream. If it is waking state, I am looking at a tree, you can also look at the same tree, etc. But I am working on the impression, thought, ''pratyaya'', of that which I experienced in the waking state as an external object, and I recollect them through memory, and I recreate, rearrange according to my likes, etc. And that is why it is called a little more subtler, and this is a little more purer. But both of them ''laukikam'', means what, both of them are worldly, and both of them equally bind us. Of course, the same thing happens with deep sleep, which is going to come later on. So, ''Vedanta'' recognizes two states in this 87th ''Karika''.

The ordinary empirical state of waking, in which duality, consisting of objects and the ideas of coming in contact with them, is known. ''Vedanta'' further recognizes another more subtle state, the dream, common to all, that is called dream state or ''sopnavastha'', in which is experienced again duality, consisting of the idea of coming in contact with the objects, though such objects do not in reality exist in our dream state. How do I come in contact with them? Because of the impressions. I saw a tree in the waking state, I might see the same tree in my dream state, and what I saw in the waking state, I think it is a real external object. But while dreaming, I can see the same object, the tree. But so long as I am dreaming, I do not distinguish that this is not a waking state; this is a dream state. No, the dream state is the waking state so long as we are dreaming. But when we again come back to this waking state, "Oh, that was my imagination! Since I saw a tree yesterday, yesterday night I dreamt about that tree," and just as I develop an attachment, attachment means likes and dislikes, so also in the dream also exactly the same phenomena takes place. I like and I don't like. Simple essence of it is here in the 87th ''Karika'', two experiences are described: one is called waking state experience, another is called dream state experience. What is common to both? In the waking state, seemingly there is an external reality, an external object, and I really come into contact, I experience that object, I form an idea about that object, I keep that idea in my object, and when I lie down on bed before deep sleep comes, I am dreaming of the same object because I might like or I might hate. I am recollecting through memory what I have seen, what I am storing in the ''chitta,'' and then I am reacting exactly the same way as if it is an external object in the waking state. I hope you are getting it. So long as we are dreaming, that is not called dreaming; we think we are in the waking state. But when we wake up, come out of the dream state, then only we certify, "That was my imagination. That was my dream state." But the important point is there is an object I come into contact with that object. I form an impression. I form a relationship of likes and dislikes. And that both of them, likes and dislikes, are the causes of my bondage. This is what is called Gaudapada wants to convey. But if I am a ''sadhaka'', spiritual practitioner, I must, after studying especially this particular ''Karika'' or ''Upanishads'' or ''Bhagavad Gita'', must tell what I am seeing is nothing but ''Shuddha Brahma''. What I am dreaming is also ''Brahma''. And I am ''Brahma''. So these two states, experience them. You cannot run away from them. But experience them in a spiritual manner. Then what is spiritual manner? I am a witness according to ''Gnana Marga'', and what I am experiencing is what I am witnessing. And whatever I am experiencing is not me. That is called intense spiritual practice. This is called in simple words detachment. Experience them but do not be affected by them.

Now, in the next ''Karika'', the 88th ''Karika'', the Gaudapada is also conveying a similar message, albeit with a slight difference. What is he discussing? Not about waking, not about dream, but the third state called the deep sleep state.

अवस्त्वनुपलम्भं च लोकोत्तरमिति स्मृतम् ।

ज्ञानं ज्ञेयं च विज्ञेयं सदा बुद्धैः प्रकीर्तितम् ॥ ८८ ॥

avastvanupalambhaṃ ca lokottaramiti smṛtam |

jñānaṃ jñeyaṃ ca vijñeyaṃ sadā buddhaiḥ prakīrtitam || 88 ||

88. ''There is another state'' (''admitted by the wise) which is free from contact with (external) objects ana altogether free from the idea of coining in contact with objects. This state is beyond all empirical experiences''. ''The wise always describe the three'', Viz., ''Knowledge'', ''Knowledge of objects and the knowable as the Supreme Reality (which is ultimately knowable).''

Now, there are some what is called Buddhist schools which use this particular term. Earlier, he said "''vastu''," an object, "''upalambam,''" my attachment to that object. But in this deep sleep state, what is there? There is no waking state. What happens? It slowly merges into the dream state. Then, there is no dream state. What happens? That waking dream state now slowly merges into a deep sleep state. That means, in our practical experience, I am free from both the body idea and also the mind idea. That means there is no duality at all. I don't see anything but ignorance ("''avidya''") is not gone. That is why technical terms in waking and dream overpower the power of covering up the truth and the power of projecting that truth as something else. But in the deep sleep state, only one power works, and that power is it only. It stops projection, but I don't know what truth is, what reality is. So, why is Gaudapada repeating these ideas? For a spiritual practitioner, we have to understand whatever is taking place in the waking dream or dreamless state. I have to be a witness, and that is conveyed in the second line of this particular "''avasthu''": in the deep sleep state, there is yet another state of consciousness. What does it mean? Apart from the waking and dream, there is yet another state of consciousness admitted by the wise. And what is the nature of this state? It is free from contact with external objects, that means from the waking state, and also free from inner subtle thought forms, that means from the dream experience. It is neither the waking state nor the dream state. And what is the nature of this state? This state is beyond all empirical experiences. What does it mean? The experiencer experiences duality, the witness witnesses duality, the knower knows duality. Everything merges into one. So, the men of wisdom always describe the three: the knowledge, the objects of knowledge, and the knowable, as the supreme reality. What does it mean? So, first of all, "''lokottara''," a very special state of experience where there are no external objects, which means there is no waking state. There is, therefore, "''anupalam bhancha''," there is no object either gross or subtle, and there is no attachment either to the external objects or the subtle objects, simply indicating it is beyond both the waking as well as the dream state. And that state is called "''sushupti''."

Now, when a person experiences this state of ''sushupti'', what happens? He understands, just as I give the example, these three states as an analogy are like three rooms. But when I move from one room to the other room, the experiences of room number one are forgotten, the experiences of room number two become reality, and the experience of room number two changes when I enter room number three. Here, we have to understand something very special. So, when I move from room number one, so long as I am in room number one, that is the reality for me. And when I move into room number two, that becomes reality. When I move from room number one to room number two, room number one becomes past. You see, until the second, whatever happened in our life is gone. We have absolutely no control over it except for some recollections. Similarly, when the dreamer moves from room number two, compared here to room number three, which is the deep sleep state, then both the waking and dream become past experiences. Past means dead. Dead means that is not a reality. Present alone is reality. Past is dead. Future is also dead. What I am experiencing now is alone the reality. And that is what he wants to tell: practicing these three as a witness, we come to a state when we say, "I am pure consciousness," ''shuddha chaitanyam''. And this is what happens in the three states: there is a knower, there is an object to be known, and through the instrument, I come to know this object. Then, I acquire the knowledge of that object. Every state here is called an object. But then, when I progress in spiritual practice, then I will find myself as what? That this, what the knowledge I get and the object about which I want to get knowledge and which I got through direct experience, it is nothing but a change in pure consciousness. Pure consciousness, when it changes into a particular form, is called the waking state. The same pure consciousness called "I" changes into another state, that is called the dream state. And the same pure consciousness, when it changes into a third state called the deep sleep state, dreamless state, it is only a change in the pure consciousness.

And what causes this change? That is called ''avidya'', and for this advanced spiritual practitioner, ''avidya'' becomes an object. It is because of this ''avidya'', ignorance, which is making me think that there are three states called waking, dream, and dreamless. But as soon as this person witnesses what is the fundamental ''Vedantic'' truth: that whatever I am witnessing, experiencing is not me. I am experiencing; I was experiencing waking, dream, and dreamless, so I am not those three. And for what reason was I experiencing? Because of ignorance. So, I am experiencing ignorance; therefore, I am not an ignorant person. This is what Gaudapada wants to drive into our minds through this analysis. What happens, and that is what is going to drive into our minds in the next ''Karika''. What is it?

ज्ञाने च त्रिविधे ज्ञेये क्रमेण विदिते स्वयम् ।

सर्वज्ञता हि सर्वत्र भवतीह महाधियः ॥ ८९ ॥

jñāne ca trividhe jñeye krameṇa vidite svayam |

sarvajñatā hi sarvatra bhavatīha mahādhiyaḥ || 89 ||

89. ''Knowledge and the three fold knowable being known, one after another, the knower possessed of the highest reason spontaneously attains to the state of knowledge everywhere and in all things in this very life.''

Such a person who experiences ignorance and whatever is experienced is not me, he attains to that state of illumination. Such a person is called the highest intelligent person, ''mahādhiya''. When knowledge and the threefold knowables are known one after another in their correct sequence, he who is possessed of the highest reason continuously attains to this state of knowledge everywhere and in all things in this very life. He becomes ''sarvajna'' and he becomes ''brahman''. And one who knows that I am ''brahman'' is the only intelligent person. And Sri Ramakrishna puts it, what is cleverness? To know that I am ''brahman'' is cleverness. Real cleverness. The rest is the cleverness, the cleverness of a crow. Sri Ramakrishna specifically says, a crow thinks it is very clever from morning till evening, whole life. What is it searching for? Contemptible things, dirty things, impure things. And it thinks, "When I acquire these things, I am the wisest person." Like that. So, we will talk about this in our next class.
[[Category:Mandukya Karika]]

Mandukya Karika Lecture 145 on 13-March-2024

2024-03-20T11:32:50Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
In our last class, we more or less completed ''Karika'' number 86. What is it? When a person attains to the knowledge of what he is or the same thing, what the ''Atman'' is. Because there are no two things called oneself and the ''Atman''. Both are the same. Pure consciousness doesn't have any duality, any multiplicity there. The ''Karika'' goes like that.

विप्राणां विनयो ह्येष शमः प्राकृत उच्यते ।

दमः प्रकृतिदान्तत्वादेवं विद्वाञ्शमं व्रजेत् ॥ ८६ ॥

viprāṇāṃ vinayo hyeṣa śamaḥ prākṛta ucyate |

damaḥ prakṛtidāntatvādevaṃ vidvāñśamaṃ vrajet || 86 ||

86. ''This'' (i.e., ''the realisation of Brahman) is the humility natural to the'' Brāhmaṇas. ''Their tranquillity (of mind) is also declared to be spontaneous (by men of discrimination''). ''They are said to have attained to the state of sense-control (not through any artificial method as it comes quite natural to them. He who thus realises Brahman which is all-peace'', ''himself becomes peaceful and tranquil.''

Very beautiful ideal for us all to attain. ''Viprana'', instead of a ''Brahmana'', here two words are used. One is ''Vipra'', another is a ''Vidvan''. Who is a ''Vipra''? One who knows. "''Aham Brahmasmi,''" I am Brahman. Or who is a ''Vidvan''? A learned person. He who knows, I am the ''Atman''. There is no difference. Now, how do we know these people are realized souls? They have become ''Vipras'' and they have become ''Vidvans''. How do we know the most wonderful thing that happens? A complete change in character. And one of the first things is ''Vinaya''. Directly translated into English language, ''Vinaya'' means humility. But we have to understand ''Samadarshanah''. That is equally seeing ''Atman''. So what do we mean by equality? These terms, first of all, we are using human language. What does it mean? It means we who have not attained to that state, we only see both the ''Atman'' as well as the ''Anatman''. The truth as well as mixed up truth or what we call ''Mithya''. Really speaking, there is only one truth. ''Mithya'' or what we call seeing something else. Superimposition on something else. That is called ''Mithya''. It is not non-existence but it is mistaking one object for the other. And the fundamental principle is ''Mithya'' must be based upon ''Satyam''. For example, if we remove the rope, the snake also disappears. We cannot mistake if the rope were not to be there. It must be there. That is the first point.

What is the second point? Even when we are looking at the snake, we are actually looking at the rope only. Because where is the rope? Out there in semi-darkness. Where is the snake? In our heads. So the problem is in our head. Some other person who has better vision or who has seen the rope or who has kept the rope there earlier in the daytime, he knows it looks like a snake but I know it is absolutely a rope. And then what happens? That is important for us. A person knows this is a rope. The effects of seeing a snake, fear, etc. He will not be such a person who knows the rope. He is not subject to this kind of fear, shaking, heart problem. All these things are avoided. And this analogy has to be applied here. A person who knows the truth. What is the truth? I alone exist everywhere. Where is the question of being humble? You are great. I am humble. You are superior. I am inferior. This all comes because of what we call illusion that there are many things. Not only me, besides me, many things are there. So here in this ''Karika'', 86th ''Karika'', Gaudapada is telling straightforward. As soon as a person knows the truth, he is very nature. So he said two things are there. What is it? ''Shamaha praakruta uchchate. Shamaha'' means complete mind control. What is the mind control? Two things are implied. First of all, the knowledge will be right knowledge. Secondly, he will not be subject to the effects of the normal knowledge. I like this person. I do not like that object. And this gives me happiness. That gives me unhappiness. I want this. I don't like that. These are the effects. So this mind, for a ''Jeevan Mukta'', the mind may see many objects. But in every object, he recognizes ''Brahman'' only. How? The nearest analogy we can get is, if you are standing, imagine you are standing in a room with a hundred mirrors. All the four walls are full of mirrors, small mirrors. And you see your countless images. You see the images, reflections, but you don't say there are different types of people are there other than me. So it is said, if a dog enters into such a room, it starts attacking. Not necessarily. Some dogs are so cowardly, they just put their tail and then try to get out of the room. So many dogs. So ''Shamaha, Prakruta'' means naturally, very naturally, mind control happens. And what is the type of mind? It is the purest mind. It just reflects the truth. And that state is called ''Yoga. Yoga'' means ''Chitta, Prithi, Nirodha. Nirodha'' doesn't mean you remove the thoughts. ''Nirodha'' means even if you see a billion thoughts in your mind, all thoughts are of only ''Brahman'', not anybody else. That is called ''Shamaha''. And as soon as the mind becomes pure, even every object we look at has purity itself. A simple example would be, a person is having what is called jaundice. He sees everything as yellow. And there may be other diseases. A person sees many different colors. But as soon as the disease is removed, the eye sees the truth. So as soon as a person's mind becomes pure, he doesn't see many things. He sees a thing as it is. And everything is nothing but ''Brahman''. In fact, to use that word, everything is ''Brahman''. It is self-contradictory. Because there is no everything is ''Brahman''. But it appears. So we think.

Actually, we do not know what a ''Jeevan Mukta'' really sees. But we are imagining that he sees things, different things. Here is a tree, here is a man, here is a dog, here is an insect. But he sees God only in all of them. This is our imagination about the state of the mind of a living free ''Jeevan Mukta''. So in short, in essence, what does this ''Karika'' tell us? That as soon as a person attains realization, then his body and mind, both of them come under his control. Not by effort, but automatically, naturally. And he doesn't do anything. That is, we see his body and mind behaving which is contrary to spiritual expectations. We may not understand the person. Including, a ''Jeevan Mukta'' can get very angry. We discussed at some point, there are great ''Rishis'' like Durvasa, they seem to get very angry. We must be very clear about it. If that ''Rishi'' is a ''Sadhaka'', then he is under the control of the anger and he regrets, and he has to experience the consequences. But if we think that he is a God-realized soul, and the word i means a God-realized soul, then there was no individual controlling. It is God only who is getting angry. And when God gets angry, it always conduces whether he gets angry and whether he is pleased. Actually, these are our impositions upon God. Because we get angry, we think God also gets angry. Especially in the old Bible, you see a very angry God with a huge head and terrible big white beard looking down with always thunder is there in his right hand, ready to hurl at anybody upon whom he is displeased. This is the depiction of Michelangelo in the Sistine Chapel. God is looking down, looking for an opportunity to hurl down that thunderbolt. This is all what is called some unintelligent human imaginations. So the idea is we have to reverse and say first of all we have to practice body control, that is what is called ''Dhamaha''. Then we have to control mind control, that is called ''Shamaha''. So as soon as we practice these things, our thoughts become, our mind becomes calm and in that calm mind, Truth reflects itself. That is, we become ''Yogis''. That is, ''Chitta Vritti Nirodha'' automatically takes place. To the extent we clean the mirror, the reflection will be pure. And these qualities start becoming natural. That means we do not need to remember all the time. They become the most spontaneous natural qualities. That is the essence of ''Karika'' number 86.

Now we move on. So in the next few ''Karikas'', Gaudapada is bringing up the same old subject. What is it? Every living creature on earth in this creation goes through waking state, dream state, and dreamless state. So we have to become witnesses and we should not identify with any of these states. If we can succeed in identifying with the waking state and then move on to the much subtler state which is called the dream state, then we will be capable of even witnessing that one. Not only witnessing, when a person starts controlling his mind, that is called ''Yoga''. Either through activity called ''Karma Yoga'' or through devotion called ''Bhakti Yoga'' or through knowledge called ''Jnana Yoga'', what happens is the person deliberately will not allow any negative thoughts. What is a negative thought? Any thought that doesn't think about God is a negative thought. Even if we are thinking, my parents are very good people because there are some parents who are not only good to their own children, by nature they are very good. For example, if Dasaratha and Kausalya, Vasudeva and Devaki, Shudhiram and Sri Ramakrishna, if we take these examples, even if God is not born as an incarnation to these parents, they will be good people only. That God happens to take birth in their families is a different matter altogether. But even if they are not born, these people's nature, they are so good, they are kind, they are compassionate, they are self-controlled and they are thinking only about God. All these things automatically happen. So, that is naturally, their minds will be radiating with joy, such people we have to notice because when we try to control our mind, it is a very painful affair and we feel depressed when we are not able to do it. But when it becomes, through painful long practice, when it becomes very natural, do you know what happens? Our mind automatically becomes very, very happy and then we also come to awake to the fact that goodness or purity and right conduct with right knowledge also higher happiness, they go together. What am I trying to tell you? If a person is really good, there are two types of goodness are there. In most societies, the first type of goodness is practiced. What is that? We are living together, so we have to come, make an agreement. I will behave like this, you will behave like that, I will help you, you will also help me. This is for our mutual benefit. In this kind of agreement, there is a lot of selfishness involved. So, as soon as the same people are exposed to some other person, this is what Sri Ramakrishna indicates beautifully, if some cows are always growing up together, they are very happy to be together, they lick each other, but as soon as a strange cow enters, they all gang together to chase it away.

So, like that, the society, I scratch your back, you scratch my back. Even Hinduism goes to the extent, this applies not only to human beings, but it applies also to Gods. So, human beings say, I will scratch your back, that means I will worship you, I will offer you things, and you will in turn control my destination by giving proper rains at the proper season. Otherwise, when they are angry, they give rains, but only problem is when rain is wanted, they withhold, and when rain is not wanted, they just pour with compound interest. So, that should not happen. So, even when we approach God with ''Sakama'', some kind of desire, I scratch your back, you scratch my back. This is called we want to help each other. That is the first kind of goodness we are talking about, and that's not what is meant. Even if somebody doesn't like me, tries to do harm, I automatically do some good. Ramakrishna gives a beautiful example. I do not know. I have not come across where from he got it. He must have heard from some ''Sadhu'' or some other person. Probably, it is there somewhere in the ''Yoga Vasishta'' or local ''Ramayana''. I don't know. Vasishta and Vishwamitra are what is called foreign enemies, ''Ajatashatrus'', and especially Vishwamitra. Now, in this particular quotation from Sri Ramakrishna, Vishwamitra had killed all the hundred sons of Vasishta. Sometimes, I feel like that what a good he must have done to Vasishta and Arundhati. Otherwise, to look after hundred children like that, go on bawling and quarrelling with each other, oh my God, they have not gone mad. So, after that, if somebody had become wise, I am not surprised. If somebody doesn't become wise, I will be shocked actually after having hundred children and trying to deal with them.

What am I trying to tell? Vishwamitra had since annihilated all the hundred sons. Naturally, Vasishta's wife, Arundhati, was very very unhappy, grieving. And one day, evening, it was late, night actually, Vasishta was deeply absorbed in reading a book. That night, Vishwamitra came to the hut, to the cottage where Vasishta was living with the intention of killing him. So, he had a sword waiting outside. When they go to sleep, probably the door will not have any bolt. He will enter inside and he will kill Vasishta at least. He was keenly waiting outside, observing everything and it is not difficult to hear what was going on. Arundhati was calling Vasishta again and again. It is already past dinner time. Please come. But he was telling just a little, a few more pages. And then finally, Arundhati asks, what is that book which is so absorbing you? And he said, this is a most marvellous book written by Vishwamitra. Oh! He is our greatest enemy, arch enemy. Why are you reading such people's books? And Vasishta seems to have replied, what has that got to do with his book? He thought he killed over 100 children. That is a separate issue. But so excellently he had written this book that I cannot put it down. And Vishwamitra was stunned. Then he understood the difference between a fake ''Brahma Gnani'' and a real ''Brahma Gnani''. He came, rushed inside, fell at the feet of Vasishta, and he told, this is the purpose I came, but I am thoroughly ashamed, totally converted your generosity, your capacity to appreciate. This was what Sri Ramakrishna had given this beautiful analogy. And every parable, every analogy that Sri Ramakrishna gives is worth studying it a thousand times. So here is in this 87th what Gaudapada was telling, he is summarizing the very second mantra of this ''Mandukya Upanishad''. Remember, this is a commentary on the ''Mandukya Upanishad'' and ''Mandukya Upanishad'' has only 12 ''mantras'' and in the second ''mantra'' it is said that ''Omkara'' had to be contemplated as the sum total. ''Omkara'' has got three syllables, ''A, O, M,'' and they have to be equated with waking, dream, and state. And so he is recollecting because we are coming to the end of this fourth chapter. ''Allatha Shanti Prakaranam''. Now he is slowly what is called winding down or unwinding. He is closing it. Essence he wants to tell. The whole essence of the ''Mandukya Upanishad'' is an analysis of the three states, waking, dream, and then deep sleep.

What is the use of this study? Recall, each state is of a changing nature. Waking changes into dream. Dream changes into dreamless. Again dreamless changes into waking. So continuously from birth to death we are all experiencing. What is the problem? We are identifying. When we are in the waking state, that is the reality. When we are in the dream state, that is the reality. When we are in deep sleep state, that is the reality. Every state negates the other two states. And that which is limited time-wise, experience-wise, and negates the other thing. That means negation is possible only when there is multiplicity. Here there are three states. So we have to contemplate and say there is someone if we observe closely there is someone who is not changing. The same one imagine three rooms are there and I am there and I am in the room number A. After some time I enter into room number B, 2 and after some time room number C and again move to room number 1 and that I am not changing but I am experiencing three different rooms, three different states, waking, dream, dreamless are comparable to these three different types of experiences and each experience of each state completely contradicts the nature of reality. For example, I may be in Varanasi, I may be dreaming that I am in Bangalore or I may dream I am in America or I may transcend both these and be completely at peace. Now, Gaudapada, he wants to convey this that be aware now I am in the waking state when we are in the waking state let us do ''Japa'', I am in the waking state and this waking state is a limited state and everything is changing and everything depends upon me and therefore it cannot be reality this is the method of spiritual practice ''sadhana'' and then when I enter into dream state can I do this practice yes, if I practice sufficiently in the waking state I can do that in the dream state and if I practice it in the dream state it is possible to be a witness in the dreamless state also is it possible and Triyananda Swami was asked once by a devotee or a monk, we do not know is it possible to be witness even in the sleep state deep sleep state and he said yes, I do that it was difficult but later on I could be in the both states I am also a witness how long, continuously I am a witness when I am in the waking state, I am a witness when I am in the dream state I am a witness when I am in the deep sleep state, how did you come we don't know, he did not explain but here Gaudapada is explaining, first practice it in the waking, then practice it in the, then that practice spills over into the dream state, then it spills over into the deep sleep state it looks like a contradictory state, but since we do not know, we are calling it contradictory, but it is possible, so this is the essence of the next few verses, ''Karikas''.

But as I mentioned earlier, if this book, this commentary was written by Shankaracharya, he would have used very simple words. But being probably at that time a language that is used at the time when Gaudapada was alive, probably that spilled over into this book. Very interestingly, M had written this Gospel of Sri Ramakrishna collection rather, and Swami Sharadanandaji had written the life of Sri Ramakrishna. Swami Sharadanandaji was deeply influenced by the type of what we call classical language that was used, Bengali language. That is why it was translated by Swami Jagadananda in the more or less in the same classical language. But now, Swami Chaitranandaji had rewritten the same book in very simple English language. So if we can take this comparison, Gaudapada's language was like Swami Sharadanandaji's, and Shankaracharya's language, beautiful. By no way I can tell Gaudapada's ''Karikas'' is beautiful, but Shankaracharya's so mellifluous. Not only he was the greatest ''Advaita'' teacher, but his language is most marvellous. But again, as I said, we are all victims of our type of language by which we grow, and unfortunately, at that time, the influence of Buddhism was so much, and that is what has come here. So, "''vastu upalambham avastu sa upalambham''" and something that is beyond. First, I will explain ''"vastu upalambham''" and "''avastu upalambham''". These are what we call Buddhistic terms. Probably, those terms were in very frequent usage at that time, so Gaudapada's time. He never thought this would be difficult in the 22nd century for us, and we are struggling and even trying to criticize him. Thankfully, he will not come out of his ''Samadhi'' because he is a ''Jeevan Mukta''. What does he mean? So he is describing in this and one or two coming verses three states. Just now, as I mentioned, the waking, the dream, and the dreamless state. And then he says he who spiritually experiences these three states with complete awareness will be able to transcend them. So, the purpose of these few Karikas are to caution us: don't simply experience waking, dream, or dreamless. Experience them with a special attitude. Then you will be able to find that one who is a witness experience as a witness. A witness and what he witnesses are totally different issues. So, this is the essence of it. In this 87th ''Karika'', waking and dream are explained. So, as I said, these words "''vastu''" means what, object, and "''upalambham''" means what, our identity with that object. So, "''sa vastu sa upalambancha dvayam laukikam vishyate''". "''Dvayam''" means both. I will come to the meaning. "''Avastu sa upalambancha shuddham laukikam vishyate''".

So, in the first half, the waking state is described, and in the second half of this ''Karika'', the dream state is explained. What is common to both? In the waking state, there is an actual external object. There is a thought about that object, and I become attached to that thought of that particular object. That is the essence of the waking state. But what about the dream state? Is there any object? Yes, there is an object, but it is called no object, not an object. Then what is it? It is not an actual external object, but it is an object that is in the form of a thought. To put it simply, there is an external object, and through my mind, I am getting an idea, the knowledge about that object, and I am acting and reacting, and I think this is absolute reality. That is the description of the waking state. What about the dream? So, I get the chitta vritti pratyaya, a thought about in the mind. So, even though there is no external object, there is a thought that there is an external world, and there is an object in the form of thought, and I get attached to that thought. A simple example: I see my parents, I see my family. So, I love my parents, I love my family. I get attached to my parents, I get attached to my family members, parents, etc., and along with that also, I don't like some people, I don't like certain objects. So, there is an external world, likes and dislikes, raga and dvesha, and that is what is called ''samsara'' or bondage. But in the dream state, I don't think this is a dream. So long as we are dreaming, I think it is real. But there is no external object because if there is any external object in the dream state, then everybody should be able to see it. When I am dreaming, nobody knows what type of objects I have seen in my dream. If it is waking state, I am looking at a tree, you can also look at the same tree, etc. But I am working on the impression, thought pratyaya, of that which I experienced in the waking state as an external object, and I recollect them through memory, and I recreate, rearrange according to my likes, etc. And that is why it is called a little more subtler, and this is a little more purer. But both of them ''laukikam'', means what, both of them are worldly, and both of them equally bind us. Of course, the same thing happens with deep sleep, which is going to come later on. So, Vedanta recognizes two states in this 87th ''Karika''.

The ordinary empirical state of waking, in which duality, consisting of objects and the ideas of coming in contact with them, is known. ''Vedanta'' further recognizes another more subtle state, the dream, common to all, that is called dream state or ''sopnavastha'', in which is experienced again duality, consisting of the idea of coming in contact with the objects, though such objects do not in reality exist. In our dream state, how do I come in contact with them? Because of the impressions. I saw a tree in the waking state, I might see the same tree in my dream state, and what I saw in the waking state, I think it is a real external object. But while dreaming, I can see the same object, the tree. But so long as I am dreaming, I do not distinguish that this is not a waking state; this is a dream state. No, the dream state is the waking state so long as we are dreaming. But when we again come back to this waking state, "Oh, that was my imagination! Since I saw a tree yesterday, yesterday night I dreamt about that tree," and just as I develop an attachment, attachment means likes and dislikes, so also in the dream also exactly the same phenomena takes place. I like and I don't like. Simple essence of it is here in the 87th ''Karika'', two experiences are described: one is called waking state experience, another is called dream state experience. What is common to both? In the waking state, seemingly there is an external reality, an external object, and I really come into contact, I experience that object, I form an idea about that object, I keep that idea in my object, and when I lie down on bed before deep sleep comes, I am dreaming of the same object because I might like or I might hate. I am recollecting through memory what I have seen, what I am storing in the chitta, and then I am reacting exactly the same way as if it is an external object in the waking state. I hope you are getting it. So long as we are dreaming, that is not called dreaming; we think we are in the waking state. But when we wake up, come out of the dream state, then only we certify, "That was my imagination. That was my dream state." But the important point is there is an object I come into contact with that object. I form an impression. I form a relationship of likes and dislikes. And that both of them, likes and dislikes, are the causes of my bondage. This is what is called Gaudapada wants to convey. But if I am a ''sadhaka'', spiritual practitioner, I must, after studying especially this particular ''Karika'' or ''Upanishads'' or ''Bhagavad Gita'', must tell what I am seeing is nothing but ''Shuddha Brahma''. What I am dreaming is also ''Brahma''. And I am ''Brahma''. So these two states, experience them. You cannot run away from them. But experience them in a spiritual manner. Then what is spiritual manner? I am a witness according to ''Gnana Marga'', and what I am experiencing is what I am witnessing. And whatever I am experiencing is not me. That is called intense spiritual practice. Every spiritual practice, this is called in simple words detachment. Experience them but do not be affected by them.

Now, in the next ''Karika'', the 89th ''Karika'', the Gaudapada is also conveying a similar message, albeit with a slight difference. What is he discussing? Not about waking, not about dream, but the third state called the deep sleep state. There is yet another state of consciousness acknowledged by the wise, which is free from contact with external objects and also free from inner thought forms. This state is beyond all empirical experiences. The men of wisdom always describe the three: the knowledge, the objects of knowledge, and the knowable, as the supreme reality. Now, there are some what is called Buddhist schools which use this particular term. Earlier, he said "''vastu''," an object, "''upalambam,''" my attachment to that object. But in this deep sleep state, what is there? There is no waking state. What happens? It slowly merges into the dream state. Then, there is no dream state. What happens? That waking dream state now slowly merges into a deep sleep state. That means, in our practical experience, I am free from both the body idea and also the mind idea. That means there is no duality at all. I don't see anything but ignorance ("''avidya''") is not gone. That is why technical terms in waking and dream overpower the power of covering up the truth and the power of projecting that truth as something else. But in the deep sleep state, only one power works, and that power is it only. It stops projection, but I don't know what truth is, what reality is. So, why is he repeating these ideas? For a spiritual practitioner, we have to understand whatever is taking place in the waking dream or dreamless state. I have to be a witness, and that is conveyed in the second line of this particular "''avasthu''": in the deep sleep state, there is yet another state of consciousness. What does it mean? Apart from the waking and dream, there is yet another state of consciousness admitted by the wise. And what is the nature of this state? It is free from contact with external objects, that means from the waking state, and also free from inner subtle thought forms, that means from the dream experience. It is neither the waking state nor the dream state. And what is the nature of this state? This state is beyond all empirical experiences. What does it mean? The experiencer experiences reality, the witness witnesses reality, the knower knows reality. Everything merges into one. So, the men of wisdom always describe the three: the knowledge, the objects of knowledge, and the knowable, as the supreme reality. What does it mean? So, first of all, "''lokottara''," a very special state of experience where there are no external objects, which means there is no waking state. There is, therefore, "''anupalam bhancha''," there is no object either gross or subtle, and there is no attachment either to the external objects or the subtle objects, simply indicating it is beyond both the waking as well as the dream state. And that state is called "''sushupti''."

Now, when a person experiences this state of ''sushupti'', what happens? He understands, just as I give the example, these three states as an analogy are like three rooms. But when I move from one room to the other room, the experiences of room number one are forgotten, the experiences of room number two become reality, and the experience of room number two changes when I enter room number three. Here, we have to understand something very special. So, when I move from room number one, so long as I am in room number one, that is the reality for me. And when I move into room number two, that becomes reality. When I move from room number one to room number two, room number one becomes past. You see, until the second, whatever happened in our life is gone. We have absolutely no control over it except for some recollections. Similarly, when the dreamer moves from room number two, compared here to room number three, which is the deep sleep state, then both the waking and dream become past experiences. Past means dead. Dead means that is not a reality. Present alone is reality. Past is dead. Future is also dead. What I am experiencing now is alone the reality. And that is what he wants to tell: practicing these three as a witness, we come to a state when we say, "I am pure consciousness," shuddha chaitanyam. And this is what happens in the three states: there is a knower, there is an object to be known, and through the instrument, I come to know this object. Then, I acquire the knowledge of that object. Every state here is called an object. But then, when I progress in spiritual practice, then I will find myself as what? That this, what the knowledge I get and the object about which I want to get knowledge and which I got through direct experience, it is nothing but a change in pure consciousness. Pure consciousness, when it changes into a particular form, is called the waking state. The same pure consciousness called "I" changes into another state, that is called the dream state. And the same pure consciousness, when it changes into a third state called the deep sleep state, dreamless state, it is only a change in the pure consciousness.

And what causes this change? That is called ''avidya'', and for this advanced spiritual practitioner, ''avidya'' becomes an object. It is because of this ''avidya'', ignorance, which is making me think that there are three states called waking, dream, and dreamless. But as soon as this person witnesses what is the fundamental ''Vedantic'' truth: that whatever I am witnessing, experiencing is not me. I am experiencing; I was experiencing waking, dream, and dreamless, so I am not those three. And for what reason was I experiencing? Because of ignorance. So, I am experiencing ignorance; therefore, I am not an ignorant person. This is what Gaudapada wants to drive into our minds through this analysis. What happens, and that is what is going to drive into our minds in the next ''Karika''. What is it? Such a person who experiences ignorance and whatever is experienced is not me, he attains to that state of illumination. Such a person is called the highest intelligent person. When knowledge and the threefold knowables are known one after another in their correct sequence, he who is possessed of the highest reason continuously attains to this state of knowledge everywhere and in all things. In this very life, he becomes ''sarvajna'' and he becomes ''brahman''. And one who knows that I am ''brahman'' is the only intelligent person. And Sri Ramakrishna puts it, what is cleverness? To know that I am ''brahman'' is cleverness. Real cleverness. The rest is the cleverness, the cleverness of a crow. Sri Ramakrishna specifically says, a crow thinks it is very clever from morning till evening, whole life. What is it searching for? Contemptible things, dirty things, impure things. And it thinks, "When I acquire these things, I am the wisest person." Like that. So, we will talk about this in our next class.
[[Category:Mandukya Karika]]

Mandukya Karika Lecture 144 on 06-March-2024

2024-03-13T15:10:33Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
We have been discussing the 83rd ''Karika'' and the 4th Chapter by Gaudapadacharya. What is he telling? There are various views about ''Atman'', about ''Brahman'', about God. And all these views have been codified, classified into four types: ''Asthi, Nasthi, Asthi Nasthi, Nasthi Nasthi''. And some of these are Buddhistic terms. That is why some people suspect whether Gaudapadacharya is bringing some Buddhistic philosophy into ''Vedanta''. Some people suspect maybe he was earlier a Buddhist and later on somehow converted to ''Advaita Vedanta''. And then he tried to mix up both of them. Some people's view. But he himself tells in the 99th penultimate ''Karika'' of this particular chapter that all these things that I have used are not spoken by Buddha. In fact, if we study Buddhistic philosophy, the highest summary of ''Advaita Vedanta'' is nothing but what Buddha had taught. Or I would put it the other way round: Buddha taught nothing but pure ''Upanishadic'' philosophy. He is talking, Buddha is talking about what we call the impersonal aspect of ''Brahman''. Not ''Saguna Brahma'', but ''Nirguna Brahma''. And what can we speak about ''Nirguna Brahma'' excepting that it is indescribable. That is why it is said ''Neti Neti.'' Very interestingly, I have explained these words which come in the ''Brihadaranyaka Upanishad.'' Why use the same word twice? Once if we say ''Neti, Na Eti,'' this is not. Then it should have been sufficient. But why twice he has used it? Because what is that instrument which tells this is a thing or this is not a thing. So first, what I see is not ''Brahman''. So what I hear, what I smell, what I touch, through this, all, every experience, every bit of knowledge that is gathered through the five sense organs into the mind is denied. But then what remains? The mind has assumed a particular position. I will deny everything. And the second negation is to transcend, not negate, but transcend even that mind itself. And that first aspect of the mind which negates everything is called ''Brahmakaravrutti''. So how does ''Brahmakaravrutti'' work out? Supposing I see a tree. I am an ignorant person. What do I say? I see a tree. This is created by God. God is the creator. This is created. So previously it was in the form of God. That is in an unmanifest condition. Now creation means manifest and the unmanifest becoming manifest. That is called creation. So all these are thoughts in our mind. This ''Brahmakaravrutti'' says, what is it you claim you are seeing? I am seeing a tree. No, no, that is not it. What you are seeing is only ''Brahman''. With name and form. So ''Brahman'' with the name mango tree, with this form that you experience. So it is nothing but ''Brahman''. Whenever we look at any ornament made of gold, it is nothing but gold. So we are looking at everything in this whole universe. Living as well as non-living is nothing but ''Brahman''. See everything as ''Brahman''. And this seeing everything as ''Brahman'' is a function of the mind only. So the first negation, no, it is not merely a tree. Because if it is a tree, then it is different from other trees, from other species. And different from its own species. And so many differences are there within itself. But if it is ''Brahman'', this is an apple tree, ''Brahman'' with the dress of apple-ness. ''Brahman'' with the dress of mango-ness. etc, etc. Ultimately every ornament made up of gold is nothing but gold. So that gold ''akara vritti.'' ''Hiranyakara vritti.'' That is called ''Brahmakara''. Everything is reduced to one common denominator. That is called ''Brahman''. That is called ''Brahmakara Vritti. Vritti'' means a thought in the mind. Only one thought. So that thought, in Sri Ramakrishna's analogy, like a big thorn was capable of removing every other thorn. That means what? Reduce everything to only the thorn-ness. But that thorn-ness represented by the big thorn is now to be negated. So the second ''neti'' is to negate the negator. First assume there is a negator. He negates everything. And after negating, he himself must dissolve. Like as we say, a water purifier. It not only purifies all. They say, you put alum in impure water, dirty water, it removes the dirt and it disappears. It doesn't become another piece of dirt. So similarly, ''Brahmakara Vritti'' removes everything and itself will disappear. So to indicate that which negates and finally dissolves itself after negating, when there is nothing to negate, becomes negated itself, self-destruct. That is the purpose.

So whether Buddha teaches the infinite, Gaudapada teaches, Shankaracharya teaches, Sri Ramakrishna teaches, they can only say that it is a thought. Any thought about the infinite is only a thought. Anything finite, we can have some type of idea, approximation, closeness. But we cannot say. That is why it is said, ''Yatho Vacho Nivartante Aprapya Manasa Sah''. Where the mind itself, not to speak of the speech, returns baffled because whatever we think is not ''Brahman''. It is a thought about ''Brahman.'' That is why Sri Ramakrishna's pithy statement, "everything in this world is polluted." That means whatever we experience becomes polluted, touched, tasted. Experience means tasting by our mind. Not necessarily. Whenever we use this word, "did I taste ''Brahman''?" No, you did not taste ''Brahman''. But did I taste ''Brahman''? Yes, you tasted ''Brahman''. What is this contradiction? The tongue did not taste it, but the mind tasted it. And whatever the mind tasted is also polluted. And this is what Sri Ramakrishna was trying to tell. ''Brahman'' can be indicated. And this marvellous statement has been so paradoxically presented in the ''Kena Upanishad.'' "He who thinks he knows, doesn't know. He who thinks he doesn't know, he knows." It looks like a stupid, illogical statement. But the ''Rishi'' is not talking about ordinary persons. "I know what is ''Brahman'', but not as an object. I am not objectifying ''Brahman''. I am only talking about ''Brahman'' as myself. And whatever I talk about other than ''Brahman'', that is not ''Brahman''. So unobjectified ''Brahman'' is what I know. So I know unobjectified ''Brahman'' is what I am. But anything that is objectified has nothing to do with ''Brahman''. So a wise person is one who says, I know it and yet I do not know. That means I know it as an objectless reality as myself. But at the same time, I cannot talk about it because if I talk, talking, even thinking falls under the category of duality. I am there, something else is there. Now, all opinions about ''Brahman'', instead of that, I am using the word God, falls only under four categories. It is a fine analysis. If I have to use the modern philosophical terms, believers, non-believers, skeptics, and agnostics. So what is the difference? Believers, I believe God exists. Some people, no, God does not exist. I believe in God, ''asti''. I do not believe in God, ''nasti.'' Then agnosticism. So God does not, there is no possibility God exists at all. But skepticism, I do not know, I do not know. Maybe He exists, maybe He does not exist. This is called ''asti-nasti vada''. And absolutely there is no chance at all. Remember, some of the Indian schools of philosophy like ''Vaiseshika'' and also ''Jainism.'' So Gaudapada was referring to some of these schools. And every opinion can be classified under one of these four. ''Asti'', God exists. ''Nasti,'' no, God does not exist. ''Asti-nasti'', so I think so long as I am conscious, God exists. And when I die, who knows? Even I do not exist, you know. We do not need to go to God. Many people believe this is the only life. And after the death of this body, I will not exist anymore. There are quite a good number of people. ''Asti-nasti,'' so long as I am thinking, He is there. But with the death of my body, this is called ''asti-nasti''. Exists so long as I am aware, does not exist when I am not aware. Many modern scientists believe this one. What do they believe? That this so-called consciousness is an epiphenomenon with the death of the brain, brain death. Even the world disappears. In fact, world and God, they are inextricably twined together. If there is no world, there is no God. If there is no God, there is no world at all. Because thinking is in the realm of duality. So this is the third view, ''asti-nasti''. And then there is a fourth view. That is, the question does not arise at all. Nothing exists. Not only God does not exist, the world does not exist, the mind does not exist, I do not exist. So if I slap you, do you exist? So long as I feel the slap, it is only what is called imagination. Really there is no I. These are different views.

What does Gaudapada want to say by quoting these four views? That we should not waste our time thinking whether He exists or doesn't exist. Just this is what Pavahari Baba had taught to Swami Vivekananda. Probably, or I do not know, I am attributing it to Pavahari Baba. So what conversation, dialogue Swami Vivekananda had with Pavahari Baba, we do not know. But then Pavahari Baba had said, "Once you fix the goal, then forget the goal. Focus upon the path." Means, once you fix the ends, end means goal, forget about the goal. Fix all your attention with every millimetre of how I can go forward. One millimetre at a time. So that is, Swami Vivekananda appreciated it. And that is what Gaudapada wants to tell us. Focus on your ''sadhana''. Don't go on wasting your time. Because the highest cannot be thought about. But whatever you believe, that I am a human being, I should behave like a human being. And every living being feels exactly like me. ''Sukha'' and ''Dukha'', happiness and unhappiness. So let me see how much less harm I can do. How much less pain I can give to others. And how much I can help others feel better. That is what practical advice by Gaudapada. All the following are only, don't waste your time. In the beginning, you use your ''Yukti'', reasoning power, to enforce, to strengthen your belief in ''Brahman''. But once it is done, now focus on ''sadhana''. And ''sadhana'' has nothing to do with ''Brahman. Sadhana'' has everything to do with ''Saguna Brahma'', personal God. And then, if we do our best, at the end, we will be reaching that state which automatically takes us. If there is ''Brahman'', we will reach ''Brahman''. If there is no ''Brahman,'' we are not going to reach ''Brahman''. Don't worry. Whatever you know, ''sadhana'' can be done only with ''Saguna Brahm''a. Whatever we do with body and mind, we can do only with personal God, not impersonal God. Remember, I am reminding you again and again. Even the concept of impersonal is against the concept of personal. Just as we cannot understand what is cold without its opposite called heat. What is happiness without its opposite called unhappiness. So also, we can never think about whatever the mind thinks about. The functioning capacity or mode of thinking of the mind is, it can understand things only in the shape of dualities. Not a single thing. So, as against the personal, the idea of impersonal is used. Nobody can meditate on the impersonal. That's why Sri Ramakrishna, he makes fun of the ''Brahmo'' meditation. Even a six-year-old ''Brahmo'' boy is meditating on the impersonal God. What to speak of their fathers and grandfathers and mothers and grandmothers.

So,

कोठ्यश्चतस्र एतास्तु ग्रहैर्यासां सदाऽऽवृतः ।

भगवानाभिरस्पृष्टो येन दृष्टः स सर्वदृक् ॥ ८४ ॥

koṭhyaścatasra etāstu grahairyāsāṃ sadā<nowiki>''</nowiki>vṛtaḥ |

bhagavānābhiraspṛṣṭo yena dṛṣṭaḥ sa sarvadṛk || 84 ||

84. ''These are the four alternative theories regarding'' (''the nature of'') Ātman, ''on account of attachment to which It always remains covered (from one’s view). He who'' ''has known that'' Ātman ''is ever-untouched by any of these'' (''predicates) indeed sees all.''

''Sarvadruk'' means all-knowing, all-wise. So, there is a person, he doesn't bother his head. Only he understands, what is my goal in life. Goal in life is to become unselfish, to overcome all the dualities of this world. That means you cannot overcome really. We do overcome only in one state and that is called deep sleep. And Gaudapada is going to talk about these three states in order to remind us what he has been talking about earlier. So, this fourth state comes automatically. It is not a state at all, but human language requires a description. So, it is said it is a fourth state. That is, ''Turiya'' is not a fourth state. It is an indescribable, it is not even a state. A state is a condition of the mind. So, ''koṭhyaścatasra''. So, there are four alternative theories regarding the nature of ''Atman.'' We can substitute the word ''Atman'' with the word God, which Sri Ramakrishna frequently used. Four opinions, there can only be four alternative ideas. And everyone who claims, he thinks he knows the truth and he goes on clinging to it, attachment to it. So, that is why attachment covers not God, like cloud doesn't cover the sun.

I reminded you earlier, if there is a cloud, which is a small piece, how can it cover the sun, which is billions of miles across? Impossible. The cloud also should be billions of miles across. But as I said, even your little finger very across your eyeball will close everything. So, the clouds can only cover my own vision. Like that, all these opinions, they cloud our understanding. So, this can be extended in meaning. I believe Vishnu is the greatest God. I believe Shiva is the greatest God. I believe Divine Mother is the greatest God, etc. And each one go on quarrelling, I am right, you are wrong, etc. So, those who are attached to them, we should not be attached to our opinions. Then what should be our attitude? Until now, God has given me this much understanding. So, with this understanding, with the help of reason, I came to this conclusion that this is my opinion, my understanding about God. But just as my opinions changed a lot, my opinion about God also are likely to change in future. But for now, I understand how I should live in this world. Let me live in this world according to my understanding and that is the right attitude. And if I behave according to my own understanding, what is my understanding? That if somebody gives me pain, I would not like it. Somebody gives me pleasure, I very much like it. So, apply this to everybody in my behaviour. Let me try not to give any pain to others. And let me try to bring as much comfort or pleasure, happiness in other persons to the extent of my capacity. Let me behave like this. Then slowly, slowly, just as a person climbing a mountain higher and higher gets larger and larger area of view, so also my understanding becomes better and better. And the ancient sage in the form of Swami Vivekananda had given a beautiful analogy for this. A man started traveling towards the sun. He has a beautiful camera, we assume. And at every few steps, he is taking a photograph. And he is moving nearer and nearer to God. Let us imagine. And he must be taking millions of pictures of the sun. But every picture that is nearer to the sun becomes more clear, bigger. So like that, as we progress in our spiritual life, and that is the only way for us to live happily in this world. So our concept of God also becomes better, clearer. And that is what Sri Ramakrishna summed up. As man grows, God also grows altogether. And Sri Ramakrishna has something to say about it. This is what Gaudapada wants to say. That the person who is completely caught up in his own opinion, ''sadā<nowiki>''</nowiki>vṛtaḥ.'' And he said these opinions, he compares to ''Graha''. ''Graha'' means like a crocodile or a bad star, ''Shani Graha'' or whatever it is. So these are the four opinions and they, completely attached to them, ''sadā<nowiki>''</nowiki>vṛtaḥ,'' thinking this is the highest truth. Such people, they will not progress in life. But according to ''Vedanta'', everybody will progress. Because some very painful experiences will knock the person from his cherished view. And through painful way, he also will be forced to open his mind and progress further. And Gaudapada is using the beautiful word ''Bhagwan. Bhagavānābhiraspṛṣṭo'' , God, He is not at all influenced by these ideas. We are caught in the ideas like a cloud. It can never affect the sun in any way. It only affects our vision, our behaviour. So no opinion of the mind can ever affect ''Bhagwan'' himself. By these opinions, by these four opinions, ''Asprashtaha,'' completely untouched. That means the opinion does not define God. And ''Y''e''nadrishtaha'', he whose eyes are opened, He becomes a wise person. Then he could clearly see that ''Bhagwan'' is not affected by any of the opinions. That means ''Bhagwan'' is beyond the circle of the mind. What does he become? ''Sarvadrik''. He becomes one with God and he is all-knowing. And this is what Sri Ramakrishna beautifully illustrates.

And so it helps us to understand a simple story. Most of you must have heard it. That a man once returned back from a wooded area. And there he beheld a very beautiful yellow-coloured animal. He did not even know what that animal was. Beautiful, bright yellow. And he said, "Today I have seen an animal which is very beautiful. And how is it? It is yellow in colour." Another man controverted him. "No, no, I have seen him yesterday. It was pure red." Another person said, "Both of you are wrong. It is pure yellow, pure green. Like that, blue and mixed colours, etc." So they decided, let us go and see. Let us see who among us is right. And fortunately for them, a man always stays under the tree on which this animal lives. And then they asked him. And then he said, "All of you are right." He said, "All of you are right. Sometimes it assumes yellow colour. Sometimes green colour. Sometimes blue colour. Sometimes red colour. And then he said, sometimes there is no colour at all. Because I see it all the time. With colour, without colour. What is Sri Ramakrishna trying to convey to us through this story? What is that animal? It is called chameleon. Chameleon, whatever you call it. And it changes its colour. And scientists know about it. Whichever is its surroundings, green, yellow, immediately its colour changes. How wonderful it is. Who can say that animals are not intelligent? Automatically they do it. So, see it is with colour, without colour, many colours. So, that means what? We should never say it is of this colour. So, Sri Ramakrishna says, never say God is only this much. He is with form or without form. With name, without name. With qualities, without qualities. He is both. I illustrated the story of a sadhu. He passed a stick across the image of Lord Jagannatha. And at one time, the stick passed without as if there is no image at all. But next second, it could not pass. So, the sadhu understood, or God made him understand, God is both with form or without form. It depends upon. So, this is what Gaudapada wants to convey. Don't go on cherishing. This is the final view. I simply say, this is my present view. I still remember, some of the disciples of Sri Ramakrishna, especially Swami Avedananda and Swami, even Mahapurush Maharaj recollects. At one time, we became believers in the non-existence of God. And nothing is hidden to Sri Ramakrishna. He said that this is also a stage in spiritual progress. A time will come when you feel God doesn't exist. Wonderful, isn't it? Then, will such a person continue his spiritual practice? Yes, because even if God doesn't exist, I cannot deny my existence. And so long as I exist, God also has to exist by force. So, marvellous, it is a stage. If we can keep that view, everything is a stage. ''Vaishnavism'' is a stage. Hinduism is a stage. Christianity is a stage. ''Karma Yoga'' is a stage. ''Bhakti Yoga, Raja Yoga, Gnana Yoga'' are only stages. Finally, when we become nearer to God, like a huge magnetic hill which unhinges everything made out of iron, so also all our ironies, contradictions will be pulled out and there will be no ship means there will be no body-mind and we become one because each soul is potentially divine. So, these are what he wants to say. So, what should be done? We should not talk vainly, but whichever view we are convinced with and then every view indicates a type of practice. Practice it and then you move forward. As soon as we move forward, we see a new light. That is very important.

Because Sri Ramakrishna, whatever he is telling in the Gospel, is nothing but pure ''Vedanta.'' What is he telling? Sri Ramakrishna recollects a story that there was a wise man. He had two sons. He sent one of the sons to a ''Rishi'' for learning. He sent both the sons. Both of them, after several years, returned. The father wanted to test how wise they had become, not how much they had become learned, but how wise. So, he asked the eldest son, "What did you learn? What did you master?" And he started quoting from hundreds of ''Upanishads.'' I exaggerated a little bit. But he was talking and the father heard. Then he asked the younger son and simply he bent his head, did not utter a word. Then the father pronounced the judgment. Like Shiva and Parvati passed the judgment on their eldest son, Ganesha. "You understood. So, you get the necklace." So, like that, you alone understood. The other man is only a pundit talking in vain. So, Sri Ramakrishna narrates a beautiful incident about Trailinga Swami. It looks that once Trailinga Swami was there, probably at Varanasi, and a man earnestly came to him. "Sir, how can I realize God?" Then, it was Sri Ramakrishna himself actually. "How can I realize God?" This is a way of testing also for Sri Ramakrishna. Then, Trailinga Swami did not reply. After a few seconds, he started weeping uncontrollably. And after a few seconds, he started laughing uproariously. Then Sri Ramakrishna bowed down and said, "I have learnt a lot from this." If you ask any other person who has been witnessing, he will say, "I think this fellow is a madcap. Sometimes he laughs, sometimes he weeps." No. Sri Ramakrishna explained, if you can weep for the vision of God, like Trailinga Swami wept uncontrollably, then God's grace will come and you will realize Him. And then you will have that unimaginably infinite uninterrupted ''Ananda''. And laughing indicates ''Ananda''. Weeping indicates ''Vyakulata''. See, even though he did not open his mouth and speak about it, through his actions he had conveyed. So, through our actions only, we know whether we are progressing or not. As I mentioned many times, God is described as ''Sat, Chit'', and ''Ananda''. Just as a man approaching a roaring fire from a distance which is very cold, slowly his feeling of coldness reduces, feeling of heat increases. As he comes near, his body becomes heated. Anybody touching that person's body also feels the effect of the fire. But when this person, as he comes near, he becomes more and more hot. And if he becomes one with the fire, he will have the same effect as the fire. Both ''Ushnata'' and ''Prakashata'', that is heat as well as light, both will emanate just like one with God. This is called ''Brahma'' with ''Brahma Eva Bhavati''. And there is a Christian story, beautiful story, I think for many years I did not quote it. There was an ancient church and there was a priest who was a very great devotee of Jesus. And an old man used to come. He will sit silently. He will not speak with anybody. And then after some time, he will go away. And the priest became very curious. So one day he called him and asked, "Sir, I have been observing you many times. You sit silently. Please explain to me." The man probably found this man a fit person. So he said, "many years back, when I used to come, I prayed to God. I used to talk to God. I used to talk and God used to listen. And after some time, it so happened, God started speaking to me and I became a silent listener. And the third stage had come, that both of us are talking with each other, enjoying each other. And some time back, I passed that third stage also. Now, we just know each other. Neither I talk, He listens. Nor He talks, I listen. And we have become one. Absolutely silent. That is what Ramana Bhagwan used to say, when a person reaches the highest stage, he becomes ''mauni''. That is the real meaning of ''mauna'', silence. Silence means he has become one with God. Beautiful stories.

So the thoughtful person who has realized the ''Atman'', known only by the correct understanding of the Upanishads, has never been untouched by any of these opinions. Four alternative predicates such as it exists, it doesn't exist, it both exists and doesn't exist, and absolutely doesn't exist. Then we move on to the next 85th.

प्राप्य सर्वज्ञतां कृत्स्नां ब्राह्मण्यं पदमद्वयम् ।

अनापन्नादिमध्यान्तं किमतः परमीहते ॥ ८५ ॥

prāpya sarvajñatāṃ kṛtsnāṃ brāhmaṇyaṃ padamadvayam |

anāpannādimadhyāntaṃ kimataḥ paramīhate || 85 ||

85. ''What else remains for him to be desired when he has attained to the state of the'' Brāhmaṇa''—a state of complete omniscience'', ''non-duality and a state which is without beginning'', ''end or middle''?

Such a person who has reached that state, where he doesn't have any mind, therefore no opinions, and such a person, he is called a ''Brahmana''. Here, two things are being explained by Gaudapada. One is, who is a real ''Brahman''a? It is a beautiful concept. Because according to Hindus, whether a person is a ''Shudra, Vaishya, Kshatriya'' or ''Brahmana'', this classification is there. Many people accuse Hinduism of permanently classifying people into these four categories. And really, they have some ground for that conclusion. This is called ''Jati''. That is, a person is a ''Brahmana'' by birth. No. ''Bhagavan Krishna'' had emphatically denied ''chaturvanyam maya srishtam''. All the four castes have been created by me. How? Not by birth. It is ''guna, karma, vibhagashah''. So, if a person has only ''sattva guna,'' he is a ''Brahmana''. He has got ''sattva guna'', but controlled by, seconded by, aided by ''rajo guna''. He is a ''Kshatriya''. A person who has got ''rajo guna'', aided by a little bit of ''sattva'' and ''tamas'', he is called ''Vaishya''. A person who is dominated by ''tamo guna,'' aided by ''rajo guna'' and ''sattva guna,'' he is called a ''Shudra''. It is a manifestation of three ''gunas''. Nothing to do with birth. And so their activities also are according to their nature. And sometimes the activities themselves help us to overcome, to progress in these ''gunas'' also.

So, in this 85th one, who is a ''Brahmana?'' And what is Gaudapada saying? A person who knows I am ''Brahman'' is called a ''Brahman''a. A popular ''shloka'' also tells it. One who knows ''Brahman''. How does he know? What way of knowledge? ''Aham'' ''Brahmasmi''. Not that I know this mango tree. I know X, Y, Z. No. I am ''Brahman''. There is no second. Either ''Brahman'' is me or I am ''Brahman.'' And such a person is called ''Brahmana''. So this is one point.

What is the second point? That ''Bhagawan'' really speaking is ''Brahman.'' And ''Brahman'' is free from the beginning, from the middle and from the end, ''Adi, Madhya, Anta''. So, Shankaracharya interprets it beautifully. ''Adi'' means creation. Middle means preservation. ''Anta'' means dissolution. ''Srishti, sthiti'' and ''laya.'' So, we have to go beyond. The whole essence of Gaudapada's teaching is there is neither ''Jagrat, Swapna, Sushupti,'' neither ''Srishti, sthiti, laya'' and whatever remains after transcending these three. That means transcending the mind. That is the truth, highest truth. The whole ''Mandukya Upanishad'' is based upon that ''Omkara Sarvam. Omkara'' is everything. And ''Omkara'' is consisting of ''A, U'' and ''Ma''. And ''Akara'' represents waking. ''Ukara'' represents dream. And ''Makara'' represents deep sleep. ''Jagrat, Swapna, Sushupti.'' But ''Omkara'' is ''Matrahina.'' That is beyond all ''Matra. Matra'' means boundary, limitation. This is what he wants to say in these two ideas.

Who is a ''Brahmana''? The one who attains to ''Brahman'', knows that I am ''Brahman''. And what is the nature of ''Brahman''? That is ''Brahman'' who about whom we can't say he is the creator, sustainer or destroyer. That is he is indescribable. Because along with creation only comes body and mind. If he is beyond body and mind, who is going to describe to whom and what language? Nothing is there. That is the essence of this one.

prāpya sarvajñatāṃ kṛtsnāṃ brāhmaṇyaṃ padamadvayam |

anāpannādimadhyāntaṃ kimataḥ paramīhate || 85 ||

When a person has attained to the state of ''Brahman'', a state of complete non-duality, which is without beginning and end or a middle, what else thereafter remains for him to desire for? That means he will not have a mind, he will not have a body. Where there is a body and mind, there is a desire. Where there is a body and mind, there is a limitation. And desire is to become unlimited. When there is no limitation, finiteness, everything is experienced as infinite, there cannot be any desires. This is exactly what is described.

So ''Praapya'', such a person, through spiritual practice of going beyond waking, dream and dreamless, and knowing I am the ''Turiya, Sarvajnatham'', that means he becomes what is called ''Chidakara'', I know everything, all-knowing, every-knowing. ''Krishna'' means complete, there is no second. ''Brahmanyam Padam'', so that state, ''Padam'' means state, ''Advayat'' means without a second, that is called ''Brahmanyam'', that is called status of ''Brahmana.'' And what is the nature, what is the description? ''Anapaha'', that one who is without. ''Apaha'' means one who has, ''Anapa'' means who doesn't have.

What does this ''Brahman'', what does not he have? ''Adi, Madhya, Anta. Adi'' means beginning, that is ''Srishti, Madhya'' means sustenance, ''Anta'' means ''Laya'', he is beyond ''Adi, Madhya, Anta'', he is beyond birth and death, he is beyond all dualities. That means he is ''Brahman''. ''Aham Sarvam, Kim Atah Paramehate'', is there something left out for desire? So whenever we desire, it is something which we do not have and we feel that I am not complete without that. That is called desire. I want to become unlimited. So such a person becomes ''Akamataha, Poornakamaha, Akamaha.'' This is the meaning of it. It means to say there is nothing more for him to commit or to desire or to yearn for. Ever at peace with himself in the world, he is immersed in his own inner ecstasy. That is called ''Ananda''. That is what Sri Ramakrishna whenever he went into ''Samadhi'' state, that's why the bliss, even after he came down, bliss used to overflow from his face and uplift all those who are nearby. And then how do we understand such a person? Because until we attain ''Brahman'', we can never even think about ''Brahman,'' impossible. We can become ''Brahman'', we cannot describe ''Brahman''. That is why ''yato vachu nivartante'' is beyond ''namo namo prabhu vaakya mana atitha''. But how do we understand? Through his behaviour. And what would be his behaviour? The end of the second chapter of the Bhagavad Gita, ''sthita prajna lakshana'' is being summarized here.

In the 86th Karika

विप्राणां विनयो ह्येष शमः प्राकृत उच्यते ।

दमः प्रकृतिदान्तत्वादेवं विद्वाञ्शमं व्रजेत् ॥ ८६ ॥

viprāṇāṃ vinayo hyeṣa śamaḥ prākṛta ucyate |

damaḥ prakṛtidāntatvādevaṃ vidvāñśamaṃ vrajet || 86 ||

86. ''This'' (i.e., ''the realisation of Brahman) is the humility natural to the'' Brāhmaṇas. ''Their tranquillity (of mind) is also declared to be spontaneous (by men of discrimination''). ''They are said to have attained to the state of sense-control (not through any artificial method as it comes quite natural to them. He who thus realises Brahman which is all-peace'', ''himself becomes peaceful and tranquil.''

What does it mean? The realization of ''Brahman'' brings in its nature to the ''jeevanmukta.'' Remember a person who is in ''Samadhi'', we don't know what he is experiencing. But a ''jeevanmukta'' while living, he can talk to us, he can listen to us, he also eats food, he also breathes so long as the body is there. But he never thinks I am the body or mind. But what comes out unstoppably from this person? So, humility. Natural to the ''Brahmana. Brahmana'' means remember a self-realized soul. ''Brahma, brahmajna purusha''. Humility. Now what is humility? If somebody is showing you what is called great humility. You are great. I am nothing. Like every Indian job seeker, your most humble servant, as soon as he gets the job, red flag will be flying all around the office, around the boss, about anybody. But it is not like that. Humble humility is given a special definition here. Humility is not seeing anything else excepting himself. So the question of this is great, this person is great, this object is desirable, this person is not great, so I am great, I am not great, all these fall under ignorance only. But a person who sees the same ''Brahman'' everywhere, his behaviour will be I am everything. That means there is no friendship, enmity, compassion, nothing of that sort. It is indescribable state. He is the very embodiment of morality. That is what he said, ''viprana''. Who is a ''vipra'' here? Earlier he said ''Brahmana.'' Here he is using the word ''vipra.'' Who is a ''vipra''? That is he who knows the essence of the scriptures through direct realization. ''Veda Dhyanath Viprobhavati Vinaya Heshaha''. So ''Vinaya'' is also called ''Shamaha''. ''Prakruta'' means nature, very nature, the moment he knows I am ''Brahman. Shamaha'' means control of the mind. ''Prakruta'', very naturally it comes in a ''jeevanmukta.'' He need not strive for that. And similarly ''Dhamaha''. These two qualities are illustrated here. What is ''Dhamaha?'' Control of the sense organs and keeping oneself away from objects of temptation, attraction or keeping away from what is called objects which we do not like, dislikes and dislikes, one who goes beyond that. That special control of the sense organs as well as sense objects is called ''Dhamaha. Prakruti,'' it becomes so natural to him. Like the jasmine smell is most natural to the jasmine flower. Sandalwood smell is most natural to the sandalwood. So billions of objects in this world have their own special, what is called flavour or smell. And they are not putting on some artificial one. So ''Shama Dhamaha'' that means what? ''Viveka, Vairagya, Shama Dhamahadi, Shatka Sampati. Shama, Dhamah, Ritiksha, Uparat''i and ''Sriddha'' and ''Samadhana.'' All these become very natural. But he is not a ''Mumukshu'' because he is attained to the qualities. This is what Shankaracharya says that a ''Samadhistha Purusha,'' for him all these spiritual qualities become most natural. Of these qualities, two are selected by Gaudapada called control of the external world, control of the inner world. That means control of everything. Control becomes most natural. So the realization of ''Brahman'' is itself the humility natural to the ''Brahmana''. Their mental equipoise is also declared to be spontaneous and natural and such people are said to have attained perfect sense control as it comes quite natural to them. He who thus realizes the ''Brahman'' as oneself and that ''Brahman'' which is all peaceful so this realized soul himself becomes tranquil and peaceful and it comes so naturally spontaneously and that is what Gaudapada wants to convey in this 86th ''Karika'' and further ''Karikas'' are also illustrating this one. Finally, he is coming to the end so the nature of ''Brahman'' is being described as we are coming to the end of this commentary by Gaudapada. We will talk about it in our next class.
[[Category:Mandukya Karika]]

Mandukya Karika Lecture 144 on 06-March-2024

2024-03-13T14:32:37Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
We have been discussing the 83rd ''Karika'' and the 4th Chapter by Gaudapadacharya. What is he telling? There are various views about ''Atman'', about ''Brahman'', about God. And all these views have been codified, classified into four types: ''Asthi, Nasthi, Asthi Nasthi, Nasthi Nasthi''. And some of these are Buddhistic terms. That is why some people suspect whether Gaudapadacharya is bringing some Buddhistic philosophy into ''Vedanta''. Some people suspect maybe he was earlier a Buddhist and later on somehow converted to ''Advaita Vedanta''. And then he tried to mix up both of them. Some people's view. But he himself tells in the 99th penultimate ''Karika'' of this particular chapter that all these things that I have used are not spoken by Buddha. In fact, if we study Buddhistic philosophy, the highest summary of ''Advaita Vedanta'' is nothing but what Buddha had taught. Or I would put it the other way round: Buddha taught nothing but pure ''Upanishadic'' philosophy. He is talking, Buddha is talking about what we call the impersonal aspect of ''Brahman''. Not ''Saguna Brahma'', but ''Nirguna Brahma''. And what can we speak about ''Nirguna Brahma'' excepting that it is indescribable. That is why it is said ''Neti Neti.'' Very interestingly, I have explained these words which come in the ''Brihadaranyaka Upanishad.'' Why use the same word twice? Once if we say ''Neti, Na Eti,'' this is not. Then it should have been sufficient. But why twice he has used it? Because what is that instrument which tells this is a thing or this is not a thing. So first, what I see is not ''Brahman''. So what I hear, what I smell, what I touch, through this, all, every experience, every bit of knowledge that is gathered through the five sense organs into the mind is denied. But then what remains? The mind has assumed a particular position. I will deny everything. And the second negation is to transcend, not negate, but transcend even that mind itself. And that first aspect of the mind which negates everything is called ''Brahmakaravrutti''. So how does ''Brahmakaravrutti'' work out? Supposing I see a tree. I am an ignorant person. What do I say? I see a tree. This is created by God. God is the creator. This is created. So previously it was in the form of God. That is in an unmanifest condition. Now creation means manifest and the unmanifest becoming manifest. That is called creation. So all these are thoughts in our mind. This ''Brahmakaravrutti'' says, what is it you claim you are seeing? I am seeing a tree. No, no, that is not it. What you are seeing is only ''Brahman''. With name and form. So ''Brahman'' with the name mango tree, with this form that you experience. So it is nothing but ''Brahman''. Whenever we look at any ornament made of gold, it is nothing but gold. So we are looking at everything in this whole universe. Living as well as non-living is nothing but ''Brahman''. See everything as ''Brahman''. And this seeing everything as ''Brahman'' is a function of the mind only. So the first negation, no, it is not merely a tree. Because if it is a tree, then it is different from other trees, from other species. And different from its own species. And so many differences are there within itself. But if it is ''Brahman'', this is an apple tree, ''Brahman'' with the dress of apple-ness. ''Brahman'' with the dress of mango-ness. Etc, etc. Ultimately every ornament made up of gold is nothing but gold. So that gold ''akara vritti.'' ''Hiranyakara vritti.'' That is called ''Brahmakara''. Everything is reduced to one common denominator. That is called ''Brahman''. That is called ''Brahmakara Vritti. Vritti'' means a thought in the mind. Only one thought. So that thought, in Sri Ramakrishna's analogy, like a big thorn was capable of removing every other thorn. That means what? Reduce everything to only the thorn-ness. But that thorn-ness represented by the big thorn is now to be negated. So the second neti is to negate the negator. First assume there is a negator. He negates everything. And after negating, he himself must dissolve. Like as we say, a water purifier. It not only purifies all. They say, you put all in impure water, dirty water, it removes the dirt and it disappears. It doesn't become another piece of dirt. So similarly, ''Brahmakara Vritti'' removes everything and itself will disappear. So to indicate that which negates and finally dissolves itself after negating, when there is nothing to negate, becomes negated itself, self-destruct. That is the purpose.

So whether Buddha teaches the infinite, Gaudapada teaches, Shankaracharya teaches, Sri Ramakrishna teaches, they can only say that it is a thought. Any thought about the infinite is only a thought. Anything finite, we can have some type of idea, approximation, closeness. But we cannot say. That is why it is said, where the mind itself, not to speak of the speech, returns baffled because whatever we think is not ''Brahman''. It is a thought about ''Brahman.'' That is why Sri Ramakrishna's pithy statement, "everything in this world is polluted." That means whatever we experience becomes polluted, touched, tasted. Experience means tasting by our mind. Not necessarily. Whenever we use this word, "did I taste ''Brahman''?" No, you did not taste ''Brahman''. But did I taste ''Brahman''? Yes, you tasted ''Brahman''. What is this contradiction? The tongue did not taste it, but the mind tasted it. And whatever the mind tasted is also polluted. And this is what Sri Ramakrishnawas trying to tell. ''Brahman'' can be indicated. And this marvellous statement has been so paradoxically presented in the ''Kena Upanishad.'' "He who thinks he knows, doesn't know. He who thinks he doesn't know, he knows." It looks like a stupid, illogical statement. But the ''Rishi'' is not talking about ordinary persons. "I know what is ''Brahman'', but not as an object. I am not objectifying ''Brahman''. I am only talking about ''Brahman'' as myself. And whatever I talk about other than ''Brahman'', that is not ''Brahman''. So unobjectified ''Brahman'' is what I know. So I know unobjectified ''Brahman'' is what I am. But anything that is objectified has nothing to do with ''Brahman''. So a wise person is one who says, I know it and yet I do not know. That means I know it as an objectless reality as myself. But at the same time, I cannot talk about it because if I talk, talking, even thinking falls under the category of duality. I am there, something else is there. Now, all opinions about ''Brahman'', instead of that, I am using the word God, falls only under four categories. It is a fine analysis. If I have to use the modern philosophical terms, believers, non-believers, skeptics, and agnostics. So what is the difference? Believers, I believe God exists. Some people, no, God does not exist. I believe in God, asti. I do not believe in God, nasti. Then agnosticism. So God does not, there is no possibility God exists at all. But skepticism, I do not know, I do not know. Maybe He exists, maybe He does not exist. This is called ''asti-nasti vada''. And absolutely there is no chance at all. Remember, some of the Indian schools of philosophy like ''Vaiseshika'' and also Jainism. So Gaudapada was referring to some of these schools. And every opinion can be classified under one of these four. Asti, God exists. Nasti, no, God does not exist. Asti-nasti, so I think so long as I am conscious, God exists. And when I die, who knows? Even I do not exist, you know. We do not need to go to God. Many people believe this is the only life. And after the death of this body, I will not exist anymore. There are quite a good number of people. ''Asti-nasti,'' so long as I am thinking, He is there. But with the death of my body, this is called ''asti-nasti''. Exists so long as I am aware, does not exist when I am not aware. Many modern scientists believe this one. What do they believe? That this so-called consciousness is an epiphenomenon with the death of the brain, brain death. Even the world disappears. In fact, world and God, they are inextricably twined together. If there is no world, there is no God. If there is no God, there is no world at all. Because thinking is in the realm of duality. So this is the third view, ''asti-nasti''. And then there is a fourth view. That is, the question does not arise at all. Nothing exists. Not only God does not exist, the world does not exist, the mind does not exist, I do not exist. So if I slap you, do you exist? So long as I feel the slap, it is only what is called imagination. Really there is no I. These are different views.

What does Gaudapada want to say by quoting these four views? That we should not waste our time thinking whether He exists or doesn't exist. Just this is what Pavahari Baba had taught to Swami Vivekananda. Probably, or I do not know, I am attributing it to Pavahari Baba. So what conversation, dialogue Swami Vivekananda had with Pavahari Baba, we do not know. But then Pavahari Baba had said, "Once you fix the goal, then forget the goal. Focus upon the path." Means, once you fix the ends, end means goal, forget about the goal. Fix all your attention with every millimeter of how I can go forward. One millimeter at a time. So that is, Swami Vivekananda appreciated it. And that is what Gaudapada wants to tell us. Focus on your ''sadhana''. Don't go on wasting your time. Because the highest cannot be thought about. But whatever you believe, that I am a human being, I should behave like a human being. And every living being feels exactly like me. ''Sukha'' and ''Dukha'', happiness and unhappiness. So let me see how much less harm I can do. How much less pain I can give to others. And how much I can help others feel better. That is what practical advice by Gaudapada. All the following are only, don't waste your time. In the beginning, you use your ''Yukti'', reasoning power, to enforce, to strengthen your belief in ''Brahman''. But once it is done, now focus on sadhana. And ''sadhana'' has nothing to do with ''Brahman. Sadhana'' has everything to do with ''Saguna Brahma'', personal God. And then, if we do our best, at the end, we will be reaching that state which automatically takes us. If there is ''Brahman'', we will reach ''Brahman''. If there is no ''Brahman,'' we are not going to reach ''Brahman''. Don't worry. Whatever you know, ''sadhana'' can be done only with ''Saguna Brahm''a. Whatever we do with body and mind, we can do only with personal God, not impersonal God. Remember, I am reminding you again and again. Even the concept of impersonal is against the concept of personal. Just as we cannot understand what is cold without its opposite called heat. What is happiness without its opposite called unhappiness. So also, we can never think about whatever the mind thinks about. The functioning capacity or mode of thinking of the mind is, it can understand things only in the shape of dualities. Not a single thing. So, as against the personal, the idea of impersonal is used. Nobody can meditate on the impersonal. That's why Sri Ramakrishna, he makes fun of the ''Brahman'' meditation. Even a six-year-old ''Brahman'' boy is meditating on the impersonal God. What to speak of their fathers and grandfathers and mothers and grandmothers.

So,

कोठ्यश्चतस्र एतास्तु ग्रहैर्यासां सदाऽऽवृतः ।

भगवानाभिरस्पृष्टो येन दृष्टः स सर्वदृक् ॥ ८४ ॥

koṭhyaścatasra etāstu grahairyāsāṃ sadā<nowiki>''</nowiki>vṛtaḥ |

bhagavānābhiraspṛṣṭo yena dṛṣṭaḥ sa sarvadṛk || 84 ||

84. ''These are the four alternative theories regarding'' (''the nature of'') Ātman, ''on account of attachment to which It always remains covered (from one’s view). He who'' ''has known that'' Ātman ''is ever-untouched by any of these'' (''predicates) indeed sees all.''

''Sarvadruk'' means all-knowing, all-wise. So, there is a person, he doesn't bother his head. Only he understands, what is my goal in life. Goal in life is to become unselfish, to overcome all the dualities of this world. That means you cannot overcome really. We do overcome only in one state and that is called deep sleep. And Gaudapada is going to talk about these three states in order to remind us what he has been talking about earlier. So, this fourth state comes automatically. It is not a state at all, but human language requires a description. So, it is said it is a fourth state. That is, ''Turiya'' is not a fourth state. It is an indescribable, it is not even a state. A state is a condition of the mind. So, ''KOTYA CHATASRAHA''. So, there are four alternative theories regarding the nature of ''Atman.'' We can substitute the word ''Atman'' with the word God, which Sri Ramakrishna frequently used. Four opinions, there can only be four alternative ideas. And everyone who claims, he thinks he knows the truth and he goes on clinging to it, attachment to it. So, that is why attachment covers not God, like cloud doesn't cover the sun.

I reminded you earlier, if there is a cloud, which is a small piece, how can it cover the sun, which is billions of miles across? Impossible. The cloud also should be billions of miles across. But as I said, even your little finger very across your eyeball will close everything. So, the clouds can only cover my own vision. Like that, all these opinions, they cloud our understanding. So, this can be extended in meaning. I believe Vishnu is the greatest God. I believe Shiva is the greatest God. I believe Divine Mother is the greatest God, etc. And each one go on quarreling, I am right, you are wrong, etc. So, those who are attached to them, we should not be attached to our opinions. Then what should be our attitude? Until now, God has given me this much understanding. So, with this understanding, with the help of reason, I came to this conclusion that this is my opinion, my understanding about God. But just as my opinions changed a lot, my opinion about God also are likely to change in future. But for now, I understand how I should live in this world. Let me live in this world according to my understanding and that is the right attitude. And if I behave according to my own understanding, what is my understanding? That if somebody gives me pain, I would not like it. Somebody gives me pleasure, I very much like it. So, apply this to everybody in my behaviour. Let me try not to give any pain to others. And let me try to bring as much comfort or pleasure, happiness in other persons to the extent of my capacity. Let me behave like this. Then slowly, slowly, just as a person climbing a mountain higher and higher gets larger and larger area of view, so also my understanding becomes better and better. And the ancient sage in the form of Swami Vivekananda had given a beautiful analogy for this. A man started traveling towards the sun. He has a beautiful camera, we assume. And at every few steps, he is taking a photograph. And he is moving nearer and nearer to God. Let us imagine. And he must be taking millions of pictures of the sun. But every picture that is nearer to the sun becomes more clear, bigger. So like that, as we progress in our spiritual life, and that is the only way for us to live happily in this world. So our concept of God also becomes better, clearer. And that is what Sri Ramakrishnasummed up. As man grows, God also grows altogether. And Sri Ramakrishnahas something to say about it. This is what Gaudapada wants to say. That the person who is completely caught up in his own opinion, And he said these opinions, he compares to ''Graha''. ''Graha'' means like a crocodile or a bad star, ''Shani Graha'' or whatever it is. So these are the four opinions and they, completely attached to them, thinking this is the highest truth. Such people, they will not progress in life. But according to ''Vedanta'', everybody will progress. Because some very painful experiences will knock the person from his cherished view. And through painful way, he also will be forced to open his mind and progress further. And Gaudapada is using the beautiful word ''Bhagwan. Bhagwan'', God, He is not at all influenced by these ideas. We are caught in the ideas like a cloud. It can never affect the sun in any way. It only affects our vision, our behaviour. So no opinion of the mind can ever affect ''Bhagwan'' himself. By these opinions, by these four opinions, ''Asprashtaha,'' completely untouched. That means the opinion does not define God. And ''Enadrishtaha'', he whose eyes are opened, He becomes a wise person. Then he could clearly see that ''Bhagwan'' is not affected by any of the opinions. That means ''Bhagwan'' is beyond the circle of the mind. What does he become? Sarvadrik. He becomes one with God and he is all-knowing. And this is what Sri Ramakrishna beautifully illustrates.

And so it helps us to understand a simple story. Most of you must have heard it. That a man once returned back from a wooded area. And there he beheld a very beautiful yellow-coloured animal. He did not even know what that animal was. Beautiful, bright yellow. And he said, "Today I have seen an animal which is very beautiful. And how is it? It is yellow in colour." Another man controverted him. "No, no, I have seen him yesterday. It was pure red." Another person said, "Both of you are wrong. It is pure yellow, pure green. Like that, blue and mixed colours, etc." So they decided, let us go and see. Let us see who among us is right. And fortunately for them, a man always stays under the tree on which this animal lives. And then they asked him. And then he said, "All of you are right." He said, "All of you are right. Sometimes it assumes yellow colour. Sometimes green colour. Sometimes blue colour. Sometimes red colour. And then he said, sometimes there is no colour at all. Because I see it all the time. With colour, without colour. What is Sri Ramakrishna trying to convey to us through this story? What is that animal? It is called chameleon. Chameleon, whatever you call it. And it changes its colour. And scientists know about it. Whichever is its surroundings, green, yellow, immediately its colour changes. How wonderful it is. Who can say that animals are not intelligent? Automatically they do it. So, see it is with colour, without colour, many colours. So, that means what? We should never say it is of this colour. So, Sri Ramakrishna says, never say God is only this much. He is with form or without form. With name, without name. With qualities, without qualities. He is both. I illustrated the story of a sadhu. He passed a stick across the image of Lord Jagannatha. And at one time, the stick passed without as if there is no image at all. But next second, it could not pass. So, the sadhu understood, or God made him understand, God is both with form or without form. It depends upon. So, this is what Gaudapada wants to convey. Don't go on cherishing. This is the final view. I simply say, this is my present view. I still remember, some of the disciples of Sri Ramakrishna, especially Swami Avedananda and Swami, even Mahapurush Maharaj recollects. At one time, we became believers in the non-existence of God. And nothing is hidden to Sri Ramakrishna. He said that this is also a stage in spiritual progress. A time will come when you feel God doesn't exist. Wonderful, isn't it? Then, will such a person continue his spiritual practice? Yes, because even if God doesn't exist, I cannot deny my existence. And so long as I exist, God also has to exist by force. So, marvellous, it is a stage. If we can keep that view, everything is a stage. ''Vaishnavism'' is a stage. Hinduism is a stage. Christianity is a stage. ''Karma Yoga'' is a stage. ''Bhakti Yoga, Raja Yoga, Gnana Yoga'' are only stages. Finally, when we become nearer to God, like a huge magnetic hill which unhinges everything made out of iron, so also all our ironies, contradictions will be pulled out and there will be no ship means there will be no body-mind and we become one because each soul is potentially divine. So, these are what he wants to say. So, what should be done? We should not talk vainly, but whichever view we are convinced with and then every view indicates a type of practice. Practice it and then you move forward. As soon as we move forward, we see a new light. That is very important.

Because Sri Ramakrishna, whatever he is telling in the Gospel, is nothing but pure ''Vedanta.'' What is he telling? Sri Ramakrishna recollects a story that there was a wise man. He had two sons. He sent one of the sons to a ''Rishi'' for learning. He sent both the sons. Both of them, after several years, returned. The father wanted to test how wise they had become, not how much they had become learned, but how wise. So, he asked the eldest son, "What did you learn? What did you master?" And he started quoting from hundreds of Upanishads. I exaggerated a little bit. But he was talking and the father heard. Then he asked the younger son and simply he bent his head, did not utter a word. Then the father pronounced the judgment. Like Shiva and Parvati passed the judgment on their eldest son, Ganesha. "You understood. So, you get the necklace." So, like that, you alone understood. The other man is only a pundit talking in vain. So, Sri Ramakrishna narrates a beautiful incident about Trailing Swami. It looks that once Trailing Swami was there, probably at Varanasi, and a man earnestly came to him. "Sir, how can I realize God?" Then, it was Sri Ramakrishna himself actually. "How can I realize God?" This is a way of testing also for Sri Ramakrishna. Then, Trailing Swami did not reply. After a few seconds, he started weeping uncontrollably. And after a few seconds, he started laughing uproariously. Then Sri Ramakrishna bowed down and said, "I have learnt a lot from this." If you ask any other person who has been witnessing, he will say, "I think this fellow is a madcap. Sometimes he laughs, sometimes he weeps." No. Sri Ramakrishna explained, if you can weep for the vision of God, like Trailing Swami wept uncontrollably, then God's grace will come and you will realize Him. And then you will have that unimaginably infinite uninterrupted ''Ananda''. And laughing indicates ''Ananda''. Weeping indicates ''Vyakulata''. See, even though he did not open his mouth and speak about it, through his actions he had conveyed. So, through our actions only, we know whether we are progressing or not. As I mentioned many times, God is described as ''Sat, Chit'', and ''Ananda''. Just as a man approaching a roaring fire from a distance which is very cold, slowly his feeling of coldness reduces, feeling of heat increases. As he comes near, his body becomes heated. Anybody touching that person's body also feels the effect of the fire. But when this person, as he comes near, he becomes more and more hot. And if he becomes one with the fire, he will have the same effect as the fire. Both ''Ushnata'' and ''Prakashata'', that is heat as well as light, both will emanate just like one with God. This is called ''Brahma'' with ''Brahma Eva Bhavati''. And there is a Christian story, beautiful story, I think for many years I did not quote it. There was an ancient church and there was a priest who was a very great devotee of Jesus. And an old man used to come. He will sit silently. He will not speak with anybody. And then after some time, he will go away. And the priest became very curious. So one day he called him and asked, "Sir, I have been observing you many times. You sit silently. Please explain to me." The man probably found this man a fit person. So he said, "many years back, when I used to come, I prayed to God. I used to talk to God. I used to talk and God used to listen. And after some time, it so happened, God started speaking to me and I became a silent listener. And the third stage had come, that both of us are talking with each other, enjoying each other. And some time back, I passed that third stage also. Now, we just know each other. Neither I talk, He listens. Nor He talks, I listen. And we have become one. Absolutely silent. That is what Ramana Bhagwan used to say, when a person reaches the highest stage, he becomes mauni. That is the real meaning of mauna, silence. Silence means he has become one with God. Beautiful stories.

So the thoughtful person who has realized the ''Atman'', known only by the correct understanding of the Upanishads, has never been untouched by any of these opinions. Four alternative predicates such as it exists, it doesn't exist, it both exists and doesn't exist, and absolutely doesn't exist. Then we move on to the next 85th.

प्राप्य सर्वज्ञतां कृत्स्नां ब्राह्मण्यं पदमद्वयम् ।

अनापन्नादिमध्यान्तं किमतः परमीहते ॥ ८५ ॥

prāpya sarvajñatāṃ kṛtsnāṃ brāhmaṇyaṃ padamadvayam |

anāpannādimadhyāntaṃ kimataḥ paramīhate || 85 ||

85. ''What else remains for him to be desired when he has attained to the state of the'' Brāhmaṇa''—a state of complete omniscience'', ''non-duality and a state which is without beginning'', ''end or middle''?

Such a person who has reached that state, where he doesn't have any mind, therefore no opinions, and such a person, he is called a ''Brahmana''. Here, two things are being explained by Gaudapada. One is, who is a real ''Brahman''a? It is a beautiful concept. Because according to Hindus, whether a person is a ''Shudra, Vaishya, Kshatriya'' or ''Brahmana'', this classification is there. Many people accuse Hinduism of permanently classifying people into these four categories. And really, they have some ground for that conclusion. This is called ''Jati''. That is, a person is a ''Brahmana'' by birth. No. ''Bhagavan Krishna'' had emphatically denied chaturvanyam maya srishtam. All the four castes have been created by me. How? Not by birth. It is ''guna, karma, vibhagashah''. So, if a person has only ''sattva guna,'' he is a ''Brahmana''. He has got ''sattva guna'', but controlled by, seconded by, aided by ''rajo guna''. He is a ''Kshatriya''. A person who has got ''rajo guna'', aided by a little bit of ''sattva'' and ''tamas'', he is called ''Vaishya''. A person who is dominated by ''tamo guna,'' aided by ''rajo guna'' and ''sattva guna,'' he is ''Kali Shudra''. It is a manifestation of three ''gunas''. Nothing to do with birth. And so their activities also are according to their nature. And sometimes the activities themselves help us to overcome, to progress in these ''gunas'' also.

So, in this 85th one, who is a ''Brahmana?'' And what is Gaudapada saying? A person who knows I am ''Brahman'' is called a ''Brahman''a. A popular ''shloka'' also tells it. One who knows ''Brahman''. How does he know? What way of knowledge? I am ''Brahman''. Not that I know this mango tree. I know X, Y, Z. No. I am ''Brahman''. There is no second. Either ''Brahman'' is me or I am ''Brahman.'' And such a person is called ''Brahmana''. So this is one point.

What is the second point? That ''Bhagawan'' really speaking is ''Brahman.'' And ''Brahman'' is free from the beginning, from the middle and from the end. So, Shankaracharya interprets it beautifully. Adi means creation. Middle means preservation. ''Anta'' means dissolution. ''Srishti, sthiti'' and ''laya.'' So, we have to go beyond. The whole essence of Gaudapada's teaching is there is neither ''Jagrat, Swapna, Sushupti,'' neither ''Srishti, sthiti, laya'' and whatever remains after transcending these three. That means transcending the mind. That is the truth, highest truth. The whole ''Mandukya Upanishad'' is based upon that ''Omkara Sarvam. Omkara'' is everything. And ''Omkara'' is consisting of ''A, U'' and ''Ma''. And ''Akara'' represents waking. ''Ukara'' represents dream. And ''Makara'' represents deep sleep. ''Jagrat, Swapna, Sushupti.'' But ''Omkara'' is ''Matrahina.'' That is beyond all ''Matra. Matra'' means boundary, limitation. This is what he wants to say in these two ideas.

Who is a ''Brahmana''? The one who attains to ''Brahman'', knows that I am ''Brahman''. And what is the nature of ''Brahman''? That is ''Brahman'' who about whom we can't say he is the creator, sustainer or destroyer. That is he is indescribable. Because along with creation only comes body and mind. If he is beyond body and mind, who is going to describe to whom and what language? Nothing is there. That is the essence of this one.

When a person has attained to the state of ''Brahman'', a state of complete non-duality, which is without beginning and end or a middle, what else thereafter remains for him to desire for? That means he will not have a mind, he will not have a body. Where there is a body and mind, there is a desire. Where there is a body and mind, there is a limitation. And desire is to become unlimited. When there is no limitation, finiteness, everything is experienced as infinite, there cannot be any desires. This is exactly what is described.

So ''Praapya'', such a person, through spiritual practice of going beyond waking, dream and dreamless, and knowing I am the ''Turiya, Sarvajnatham'', that means he becomes what is called ''Chidakara'', I know everything, all-knowing, every-knowing. ''Krishna'' means complete, there is no second. ''Brahmanyam Padam'', so that state, ''Padam'' means state, ''Advayat'' means without a second, that is called ''Brahmanyam'', that is called status of ''Brahmana.'' And what is the nature, what is the description? ''Anapaha'', that one who is without. ''Apaha'' means one who has, ''Anapa'' means who doesn't have.

What does this ''Brahman'', what does not he have? ''Adi, Mathya, Anta. Adi'' means beginning, that is ''Srishti, Mathya'' means sustenance, ''Anta'' means ''Laya'', he is beyond ''Adi, Mathya, Anta'', he is beyond birth and death, he is beyond all dualities. That means he is ''Brahman''. ''Aham Sarvam, Kim Atah Paramehate'', is there something left out for desire? So whenever we desire, it is something which we do not have and we feel that I am not complete without that. That is called desire. I want to become unlimited. So such a person becomes ''Akamataha, Poornakamaha, Akamaha.'' This is the meaning of it. It means to say there is nothing more for him to commit or to desire or to yearn for. Ever at peace with himself in the world, he is immersed in his own inner ecstasy. That is called ''Ananda''. That is what Sri Ramakrishna whenever he went into ''Samadhi'' state, that's why the bliss, even after he came down, bliss used to overflow from his face and uplift all those who are nearby. And then how do we understand such a person? Because until we attain ''Brahman'', we can never even think about ''Brahman,'' impossible. We can become ''Brahman'', we cannot describe ''Brahman''. That is why ''eto vachu nivartai'' is beyond ''namo namo prabhu vaakya mana atitha''. But how do we understand? Through his behaviour. And what would be his behaviour? The end of the second chapter of the Bhagavad Gita, ''sthita prajna lakshana'' is being summarized here.

In the 86th Karika

विप्राणां विनयो ह्येष शमः प्राकृत उच्यते ।

दमः प्रकृतिदान्तत्वादेवं विद्वाञ्शमं व्रजेत् ॥ ८६ ॥

viprāṇāṃ vinayo hyeṣa śamaḥ prākṛta ucyate |

damaḥ prakṛtidāntatvādevaṃ vidvāñśamaṃ vrajet || 86 ||

86. ''This'' (i.e., ''the realisation of Brahman) is the humility natural to the'' Brāhmaṇas. ''Their tranquillity (of mind) is also declared to be spontaneous (by men of discrimination''). ''They are said to have attained to the state of sense-control (not through any artificial method as it comes quite natural to them. He who thus realises Brahman which is all-peace'', ''himself becomes peaceful and tranquil.''

What does it mean? The realization of ''Brahman'' brings in its nature to the ''jeevanmukta.'' Remember a person who is in Samadhi, we don't know what he is experiencing. But a ''jeevanmukta'' while living, he can talk to us, he can listen to us, he also eats food, he also breathes so long as the body is there. But he never thinks I am the body or mind. But what comes out unstoppably from this person? So, humility. Natural to the ''Brahmana. Brahmana'' means remember a self-realized soul. ''Brahma, brahmajna purusha''. Humility. Now what is humility? If somebody is showing you what is called great humility. You are great. I am nothing. Like every Indian job seeker, your most humble servant, as soon as he gets the job, red flag will be flying all around the office, around the boss, about anybody. But it is not like that. Humble humility is given a special definition here. Humility is not seeing anything else excepting himself. So the question of this is great, this person is great, this object is desirable, this person is not great, so I am great, I am not great, all these fall under ignorance only. But a person who sees the same ''Brahman'' everywhere, his behaviour will be I am everything. That means there is no friendship, enmity, compassion, nothing of that sort. It is indescribable state. He is the very embodiment of morality. That is what he said, ''viprana''. Who is a ''vipra'' here? Earlier he said ''Brahmana.'' Here he is using the word ''vipra.'' Who is a ''vipra''? That is he who knows the essence of the scriptures through direct realization. ''Veda Dhyanath Viprobhavati Vinaya Heshaha''. So ''Vinaya'' is also called ''Shamaha''. Prakruta means nature, very nature, the moment he knows I am Brahman. Shamaha means control of the mind. Prakruta, very naturally it comes in a jeevanmukta. He need not strive for that. And similarly Dhamaha. These two qualities are illustrated here. What is ''Dhamaha?'' Control of the sense organs and keeping oneself away from objects of temptation, attraction or keeping away from what is called objects which we do not like, dislikes and dislikes, one who goes beyond that. That special control of the sense organs as well as sense objects is called ''Dhamaha. Prakruti,'' it becomes so natural to him. Like the jasmine smell is most natural to the jasmine flower. Sandalwood smell is most natural to the sandalwood. So billions of objects in this world have their own special, what is called flavour or smell. And they are not putting on some artificial one. So ''Shama Dhamaha'' that means what? ''Viveka, Viragya, Shama Dhamahadi, Shatka Sampati. Shama, Dhamah, Ritiksha, Uparat''i and ''Sriddha'' and ''Samadhana.'' All these become very natural. But he is not a ''Mumukshu'' because he is attained to the qualities. This is what Shankaracharya says that a ''Samadhistha Purusha,'' for him all these spiritual qualities become most natural. Of these qualities, two are selected by Gaudapada called control of the external world, control of the inner world. That means control of everything. Control becomes most natural. So the realization of ''Brahman'' is itself the humility natural to the ''Brahmana''. Their mental equipoise is also declared to be spontaneous and natural and such people are said to have attained perfect sense control as it comes quite natural to them. He who thus realizes the ''Brahman'' as oneself and that ''Brahman'' which is all peaceful so this realized soul himself becomes tranquil and peaceful and it comes so naturally spontaneously and that is what Gaudapada wants to convey in this 86th ''Karika'' and further ''Karikas'' are also illustrating this one. Finally, he is coming to the end so the nature of ''Brahman'' is being described as we are coming to the end of this commentary by Gaudapada. We will talk about it in our next class.
[[Category:Mandukya Karika]]

Mandukya Karika Lecture 143 on 28-February-2024

2024-03-12T13:33:33Z

Radhika:

== Full Transcript (Not Corrected) ==
So, Gaudapada was explaining this whole universe or the theory of creation as nothing but our imaginations; that's all. This is called ''Ajati. Jati'' means creation. ''Ajati'' means no creation. So, this constitutes the very core of ''Advaita'' philosophy, seeming creation. It is not real creation. It is called ''Vivarta Vada'', not ''Parinama. Parinama'' means actual creation and continuation. But ''Vivarta'' means like we mistake something as a snake, as a garland, etc. So, we are coming practically to the end. And Gaudapada is only taking the important points from the previous three chapters. But one point which he clarified, even this ''Ajati Vada'', the theory that there is no creation, etc. This is only like a big thorn which can remove all the other thorns, which is called the belief in the creation. Once that belief that creation is real goes away, then this thorn which helped us to arrive at that truth, this thorn also has to be thrown out or it self-destructs, having destroyed the wrong notion, it destructs itself. So, that is the great revelation that Gaudapada wants us to understand. Because even the thought that there is a supreme reality is also a function of the mind. It is a thought in the mind. Of course, there is a reality, but that reality is beyond any thought. That is an important point. And then Gaudapada employs a certain type of words which we have seen in our last class. We were dealing with the 81st ''Karika'' or verse in the 4th chapter called ''Alatha Shanti''. There he uses the word, three words actually, three terms to indicate the supreme reality. ''Ajam, Anidram, Aswapnam''. That is ''Ajam'' means that which is unborn, indicating ''Turiya. Swapnam'', the word dream, indicates both the waking as well as the dream states. ''Nidra'' denies or negates the deep sleep state. And I hope you remember what these particular terms really mean. So, ''Nidra'' means the power, special power of God called ''Maya.'' There are two types of powers. One veils the truth, covers up the truth. This is called ''Aavarana Shakti. Shakti'' means power, ''Aavarana'' means to cover. And this particular veiling capacity works only in the deep sleep. And then it doesn't stop there; it projects something else. First, the rope is covered, then a snake is projected. That projecting power works. So both the powers in waking as well as in the dream, we suffer from both these powers of ignorance, ''Maya''. What powers? Not only do we not know the truth, but we think we know the truth in the form of names, forms, and qualities. But when we enter into the third stage, that is a deep sleep state, we are not troubled about the second power, projecting power. We only suffer from the covering, veiling power. That is, we do not know who we are, but certainly we do not think we are somebody else. As soon as we wake up, I am so and so. This is such and such, both in waking as well as in the dream states. But as soon as we enter into that state, blessed state called deep sleep, we do not know who we are. But we do not think because the mind is entering into its causal state, seed state. So it is there to come out as soon as we wake up, but until that time we are blissfully ignorant. I do not know anything, I did not know anything. But even that removal of projecting power removes all the concepts of duality. I am a man, that is a woman, I am rich, he is poor, I am unhappy, that person is happy, I am a human being, this is a tiger coming to eat me up, etc. Nothing will be there. I am, I am, I am. I know I am, I do not know who I am, I do not think I am somebody so and so. This is what Gaudapada wants to tell in the 81st ''Karika'' or ''Shloka''.

I am really ''Turiyam'', and every time I enter into a particular state, I put on a special dress through which I experience that particular state. And another dress, I experience a subtler state called dream. And then I remove and put on a third dress, and I enjoy tremendous bliss in the deep sleep state. But the person, the dress changes, but the person, the being who is putting on the dress, he doesn't change at all. Then one of the questions that comes is, okay, from the scriptures I come to know that I am that changeless ultimate supreme reality, but how do I know that? Simply remove the dresses and you will know. So when the dresses are removed, we have a special type of knowledge which is unlike the waking dream, dreamless type of experience. Here the experiencer and the experience, self-knowledge, takes place automatically. It doesn't go through the process of tri-fold, three-fold, that is the knower, the object known, and the instrument through which one comes to know, etc. One simply knows, I am. That is what he wants to say, that what is every one of our real nature, ''ajam'', unborn, ''anidram,'' that I am not covered up by the veiling power, ''aswapnam'', I am completely free from the projecting power. When through spiritual practice we come to know, I am not the body, I am not the subtle mind, I am not the causal body, I am none of these three bodies, gross, subtle, and causal, then something happens. This is what in human language, ''prabhatan svayam bhavati,'' as soon as the clouds are removed, the sun which is always there, we start experiencing that. Not that the sun was absent, after removing the clouds, somebody has to inform, clouds are not there, you come out and shine, it is ever there. But we are not able to experience because of the clouds, three types of thick, very thick clouds and a little thinner cloud and absolutely gossamer type of dress which is very little and then ''svayam prabhatam bhavati'', just ''prabhatam'' means early in the morning, that is what we call the dawn. What happens, the whole night's darkness slowly starts disappearing as we progress in spiritual life. Slowly we see light at the end of the tunnel and then when we come out of the tunnel, then everything becomes crystal clear. ''Prabhatam bhavati svayam'', the light is always there, we do not need to do anything and then does this realization happen slowly, slowly, slowly? I just now gave the example that when a train is travelling in a tunnel, slowly, slowly, it would be a very, very faint light and then it becomes greater density and greater and greater, not like that. Sri Ramakrishna gives a beautiful example, imagine there is a room, for a thousand years it is in complete darkness and will it take a thousand years for the darkness to disappear? No. In fact, even the darkness does not take time, as soon as light goes, 100% darkness will be there all the time. So you just take one matchstick and you light it up and instantaneously the burning of the matchstick and the disappearance of the darkness, it takes place instantaneously. ''Sakrut ibhati eva eshaha, eshaha'' means the supreme reality, our own self. ''Sakrut,'' immediately we start experiencing it. ''Sakrut'' means at the same instance, when the darkness of ignorance is removed. Why? Because ''dharma dhatu svabhavataha'', this ever shining, self-shining, that is its very nature, ''dharmaha'', it is its very true nature. What is it? A pure light of knowledge. ''Dhatu'' means here, it is what is called ''Atman'', it is the very nature of the ''Atman, svabhavataha'', the self which is free from birth and which is free from sleep and dream, reveals itself by itself. That means, there is no second object which requires to reveal it to us. Otherwise, logically, there is a fallacy occurs. It is called ad infinitum, infinite regress, if we have to remove one particular thought. Remember, all these are thoughts. I am ignorant is a thought. I am progressing is a thought. And I realized that is another thought. So, as soon as one very good thought, ''aham brahmasmi,'' I am ''Brahman'', as soon as it becomes absolute conviction, unwavering and unsleeping, then what happens? Even that also is a thought. ''Aham brahmasmi'' is also a thought in the mind, but the mind is very pure. And the nature of purity is, it destroys itself, not only it destroys the darkness, it self-destructs. Then what happens is, that whatever is, that alone remains. So, that is what he wants to say.

This self, the self of each one of us, in its very nature, is ever luminous. The self that is unborn, meaning changeless, is explained here by Gaudapada as free from sleep and dream. It is to emphasize that what we are experiencing, both in the waking and dream, and also in the deep sleep state, we have to be free from that. This is what we have discussed in our last class. Now, we will move on to the next ''Karika'', verse 82.

सुखमाव्रियते नित्यं दुःखं विव्रियते सदा ।

यस्य कस्य च धर्मस्य ग्रहेण भगवानसौ ॥ ८२ ॥

sukhamāvriyate nityaṃ duḥkhaṃ vivriyate sadā |

yasya kasya ca dharmasya graheṇa bhagavānasau || 82 ||

82. ''On account of the mind apprehending single objects'', ''the Bliss'' (i.e., ''the real essence of the Self) always remains concealed and misery comes to the surface. Therefore the ever-effulgent Lord (is not realised though taught again and again by Scriptures and teachers)''

So, the last line, "''bhagavan asau, yasya kasya cha dharmasya grahena''," what is the statement? This is the statement of the scriptures. Gaudapada is only reiterating it. It is not his own words. He has used particular words of his own, but the idea is from the scriptures. "''Sukham avriyate nityam''." So now, he has used a very beautiful word, "''asau bhagavan''." This "''bhagavan''," "''bhagavan''" is a beautiful word, often used by devotees. "''Atma''" and "''paramatma''" are the words used by the followers of ''jnana marga'', but "''bhagavan''" is a word specifically used by a ''bhakta,'' a devotee.

So, who is the ''jeeva'' according to ''Advaita'' or any school of philosophy? Because even though we discussed the matter, I am just putting it so that we can remind ourselves. Remember, we can bring to the fore what we discussed.

So, whenever we say this world is a creation, there are two concepts about creation. So, what is the first concept? A mother gives birth to a baby. So, what happens? The mother is ever separate from the baby. The baby is ever separate from the mother, even though the mother is the cause of the birth of the baby, but they are two independent objects, two objects, both have existence of the object. So, if one object dies, the other object remains.

But the other concept is called ''Advaitic'' concept. So, you make an ornament with gold and you call it, let us say, bangle. Now the bangle, is it a separate object? No. So, what is the difference between gold and bangle? Gold is without form, therefore without name, therefore without any quality. But bangle is the same gold with a particular form, so a particular name. Why name? A name is to distinguish one form from the other forms. It is called ''Viseshana'' or a quality, an adjective. So, small chair, big chair, small bangle, big bangle, round bangle, square bangle. So, if I want one particular, if there are two, I have to distinguish, and I must express in precise words what I want. For that purpose, if there are two forms, two names have to be given. And how do we know there are two forms? Certain adjectives, small bangle, smallness, bigness, roundness, squareness, etc., etc. are the qualities. So, this is why we do form, name, and qualities. That is called creation. But there are no two objects called, gold is one object and bangle is another object. No, gold only with a particular form, because if you take away the gold, there would be no bangle at all. Otherwise, what happens, you give some gold to the goldsmith, he will keep the gold and he will give you the bangle. So, you don't go to the police. Does it happen? No. Either you have the bangle and gold or he has the bangle and gold. This is the concept of ''Advaitic'' concept, advanced concept of creation. We are, can we say, God created. God becomes both the material cause, the intelligent cause. But God only is appearing as a tree, as an insect, as a bird, as a human being, as everything in this world. Like gold only appears as a ring, as a bangle, as a necklace, etc., ear ring, nose ring, anklet, etc., etc. That is the concept ''Advaita Vedanta'' wants us to hold on to. So, this is the concept of creation. In that sense, there is no creation at all. What is Gaudapada? What was he talking about? If you think God remains there, like a mother remains there and she gives birth to a baby. So, God remains separate. The world remains separate. That concept of creation had to be overcome by intelligent people. That is what he wants to say.

So, what is the nature of the Self? The nature of the Self is ''Sat, Chit, Ananda''. It does not know what is death. It does not know what is called ignorance. It does not know what is called suffering. But what is our experience? "''Sukham avariyate nityam''." So, what is called pleasure or joy or happiness is always covered. What do we mean by that? By that, we mean, when you are hungry, you are unhappy. And why are you unhappy? That means your body requires energy. Energy comes through food, and lack of food creates hunger. So, you will have to give some food. And food is nothing but energy. And therefore, as soon as you supply the food to the body, and immediately and slowly that energy flows back. And that energy is spent. As soon as you do any type of activity, the energy is spent. So, an activity is the transformation or usage of energy in time, in place. That is called activity. So, when we are seeking happiness, we think it is outside. So, when we eat a sweet, we think the happiness is in the sweet. By eating the sweet, the happiness which is inherent in the sweet is coming into us. That this is how the happiness is covered up within every object. And I do not have, if I want, I have to make every object as myself. Then only I will get happiness. This is the meaning of, so bliss is covered up. Then, just for one minute, all the time. But most of the time, we are unhappy because we are expending energy. Therefore, "''Dukham Pivriyate Sada''." Always we are experiencing what is called unhappiness. And in ''Vedantic'' terms, unhappiness is divided by time and what is called time limitation, space limitation, and object limitation. ''"Kala Parichcheda, Desha Parichcheda, Vastu Parichcheda''." That is our normal experience. I am hungry and I require food. So, it takes some time to procure the food and eat food. And food also requires digestion and all those things. So, time is necessary. Then space is necessary. So, these are the limitations. But we overcome temporarily because as soon as we digest our food, we start expending it. And then again, slowly the process of again requiring food, requiring water, requiring air, requiring warmth, etc., takes place. So, what is the cause? Why is it that if you are, as you are proclaiming the self is ''Satchitananda'', then I should not need to do anything. I should experience unending bliss, infinite bliss, eternal bliss. I am not doing it. The reason is I think I am limited and I also limit time, space, and causation in my turn. And then I get just a little bit of existence, a little bit of knowledge, a little bit of happiness. So, continuous struggle to become myself. But it will never end so long as I am identified with the body and mind. And the body-mind, it requires practically infinite number of things for experiencing this ''Astitva''. For example, if we don't eat food, the body will not last long. So, the mind also has certain... I want to love, I want to be loved, and I want to be with my people. It's called attachment. Whatever gives us happiness, we want, we like it, we want it with us as much time as possible. But if we dislike something, we do the opposite. We try to get rid of it. The whole life is these two activities, trying to obtain happiness and trying to distance unhappiness.

So, on account of the mind constantly apprehending individual objects, a little bit of not very happy language, continuously getting attached to many number of objects, the bliss which is our very nature, the nature of the Self, always remains hidden. And misery comes to the forefront. The very seeking division, I am separate and everything else is separate, that limitation, ''Parichcheda,'' is the cause of misery. But who is the miserable one? Really speaking, the ''jeeva'' is none other than ''Paramatma''. Therefore, the ever-effulgent, unborn Lord is not easily realized. That means He is only suffering. He doesn't realize, I am the Self. And how many Selves are there? Only one Self. So, even these epithets like Lord, I am the Lord and I am not the Lord. I am effulgent, I am not effulgent. All these are again human language. When there is only one being, the question of using all these things do not arise. Simple in day-to-day life also. This is our experience. Supposing you have got one book and then somebody comes. So, can you bring your book? You are not asking which book you want. Ah, you tell me, specify. Even if you have two books, you will have to ask a specific question. Do you want Ramayana? Do you want Mahabharata? But if there is only one book in the whole house, you don't ask. You don't require a description. You don't require different forms, different qualities and all those things. Because these are, as we discussed just now, to distinguish one object from the other object. If there is only one and that neither can be termed as object or subject, then the question of description doesn't arise.

Why are these descriptions given? It is because we are convinced 150% that I am not the ''Atman'' and I am an individual, completely separate from everything else. In this universe, there are countless objects. Even if you take only mosquitoes, there are billions and billions. If you take what we call the cosmos, how many stars are there? Countless. Billions. How many cosmoses are there? Billions. How many galaxies are there? Billions. It is mind-boggling even to think about it. But if there is only one, who is going to describe? So all these descriptions are to drill into our minds: You are the ''Paramatma''. That is, you are of the nature of bliss. You do not need to seek anything.

Now the question that arises in our minds, but if I am of the nature of bliss, why am I not experiencing it? Because you are experiencing other objects. You are experiencing the existence, knowledge, bliss. But you are dividing this existence, knowledge, and bliss into billions and billions and billions and billions and trillions of all the objects. Not knowing that if you stand in front of a hall, which has got 10,000 small mirrors, you are only getting reflected as those 10,000 reflections. None of them are real. But as we say, if a dog is brought suddenly into a room, which is covered with various mirrors, immediately it jumps and it cannot tolerate the other dog. The other dog also strangely cannot tolerate this dog. So both of them start fighting and ultimately this dog dies because it is not fighting with any other thing except with its imagined reflection. So this is our condition. In a way, just to make fun, we are all dogs. What is a dog? God reversal is called a dog. And if you get a smell, a ''coda'' smell for example, what does a dog do? And that is what we also do most of the time, I will say.

So now to experience this, the many big IT companies like Apple are inventing a marvellous type of specs. I forgot its name. Vision. VR, whatever it is called. So already we are suffering so much. So virtual reality means what? That you cover up all the defects until you approach near and then you are swallowed up by that. Anyway, the mind gets more distracted. What should be done? The mind must get progressively attenuated less and less and less until it becomes absolutely still, which in yogic terms is called ''Ekagrata'' concentration, then meditation, then ''Savikalpa Samadhi''. Finally, the purpose is to get rid of this. All objects keep the mirror absolutely pure and that pure mirror is called ''Shuddha Man''. Pure mind. That is what we have seen in the... I hope you remember, ''Amrutabindu Upanishad'' starts like that. So we are continuously experiencing all the three states, waking, dream, etc. Who is experiencing? The Divine Lord, ''Bhagavan Asam''. And He identifies, I am the waker, I am the dreamer, I am the sleeper. But in reality, it is nothing but pure ''Atman''.

So, that is, now Gaudapada is starting a different type of argument. What is it? That how we are so much quarrelling with each other. Ramakrishna, he used to say, every religion is practically quarrelling. Does Hinduism quarrel? The most quarrels come only from Hinduism. But only the merit in Hinduism is, they don't kill people. Usually, they don't kill people. So we are learning nowadays a little bit of this one from other religions. So we only shout at each other. This is called ''Vada, Jalpa'', and all those things. So, Gaudapada is now outlining four types of such views, where people uselessly go on trying to argue, I know the reality, I know the reality, etc.

That is being outlined in the 83rd verse.

अस्ति नास्त्यस्ति नास्तीति नास्ति नास्तीति वा पुनः ।

चलस्थिरोभयाभावैरावृणोत्येव बालिशः ॥ ८३ ॥

asti nāstyasti nāstīti nāsti nāstīti vā punaḥ |

calasthirobhayābhāvairāvṛṇotyeva bāliśaḥ || 83 ||

83. ''Childish persons verily cover It'' (''fail to know It) by predicating of It such attributes as existence, nonexistence, existence and non-existence and absolute nonexistence, derived respectively from their notion of change, immovability, combination of both and absolute negation.''

''Balisha'' means, a peculiar Sanskrit term meaning childish people, means of immature intellects, childish persons. And these whom Swamiji had labeled as mustached babies. All of us, we veil truth by predicating such attributes as existence, non-existence, derived from the notions of the apparent, the permanent, the impermanent, combination of both and the absolute negation of both. So practically, every person's opinion about God, let us say, or about the self, falls into four categories.

So, what is the first category? ''Asti,'' God exists. That is the belief of a particular person, a particular school of philosophy. And what is the second? ''Asti Nasti'', it both exists as well as doesn't exist at the same time. It may look like a stupid logic for both of us. Either something exists or it doesn't exist. What is this ''Asti Nasti''? There are some schools which say, so it does exist, it also doesn't exist. They have their own particular type of arguments. Gaudapada is only outlining what schools of philosophy were there existing at his time. And the same thing probably doesn't exist at this time. Then the third type of school, it believes ''Nasti''. No, no, it is God doesn't exist. And then, the fourth type is absolute non-existence of God. So these are called ''Balisha'', childish persons, veil the truth. What is the veiling truth? The moment I express an opinion about God, that is why Sri Ramakrishna's beautiful saying, these are all great torch lights for us to understand the scriptural statements. Say, in Bengali, beautiful Bengali, he is talking, he is expressing. That is, ''Taake'' means about God. We should never put a limit because he can be with form, he can be without form, and he can be beyond both form and formless. In logical terms, these look like contradictions. But Sri Ramakrishna says, as long as we use the mind, then you can say he exists, he doesn't exist. He is with form or he is without form. He is with name, he is without name. And there are so many religions who kill other people because of these differences of opinion. Even today, some fanatical religions are there. They are ready to kill. So we should not utter a single word against their saints, prophets or scriptures. Otherwise, death for such persons, even now. And is it the fault of the people? Not at all. It is the fault of the religious leaders who have been brainwashing these people. This is the highest truth. After all, in whichever society we grow, we are hypnotized, mesmerized by those ideas. And then we take them for real. One small example I am giving. Many, many scientists have lost faith in God because they have been brainwashed. I suppose they heard that the good news is there is some brain to be washed. So they have been brainwashed. Nature can explain everything. But they are so idiotic. They cannot stop to think for one example. That according to them, nature is non-conscious. Nature is lifeless. How does a lifeless nature, how does an unintelligent nature, produce such mind-boggling varieties of life and so much of intelligence? You can even take an Einstein, a Beethoven, a Shakespeare, etc. It is one of the greatest manifestations of intelligence. And now AI is coming. Some brilliant minds are trying to bring it about. But nobody had broken till now the mystery of consciousness. What is consciousness? Even now scientists are 100% convinced it is an epiphenomena when the brain starts working and it develops a certain vague idea that I am conscious of something. So what is the proof that there is no real consciousness? Because as soon as brain is dead, then the person does not respond. So there is no consciousness. There is brain, functioning brain, and there is consciousness. There is a non-functioning brain, there is no consciousness. Therefore, brain and consciousness are equated. But do they know anything about the mind? Do they know about what is called consciousness? Do they know the relationship between the brain and the mind? Vaguest, foggiest notion about the mind also people do not have. But all the time they are telling we have complete knowledge of the mind, which is called psychology. Psychology is the science of the psyche, mind. No, they don't have. But Hindu philosophy approaches it in a completely different way. Now so far as we are concerned, these schools of philosophies, they are completely dead now. So they are not very relevant to us. They are just to remind at one point of time, these schools of philosophy, ''Vaisheshika'' is one, and Buddhist school is one, and Jaina school of philosophy is one. These three schools of philosophy, and the ''Jaina''s have one view, and the ''Vaisheshikas'' have one view. But the Buddhists there are, as we discussed earlier, four schools are there, and only two schools are being quoted here. So this is what he is referring.

As I said, it is only of academic interest. Practically speaking, it is not there. So what are these four?

First of all, ''Astivadins'': Yes, God exists. ''Atman'' exists. This is called ''Vaisheshika'' theory. ''Vaisheshikas'' believe that there is the ''Atman'', which is distinct and separate from the body, sense organs, ''prana'', and so on. And what is its specialty? He is the knower, attribute of knowledge, and the enjoyer of both misery and happiness. How come? Because when there is a human body or animal body, where there is misery, there will be happiness. Where there is happiness, there will be misery. You cannot have one because they are not absolutes. They are only changing names for one and the same phenomena. Less light is called darkness, and more light is light. Less darkness is more light. Less light is darkness. That is how. So ''Vaisheshikas'' consider ''Atman, Asti,'' God exists.

And then there are in the Buddhist school, ''Kshanikavijnanavadins'': Every second, everything is changing. So these people, they say subjective idealism. According to them, ''Atman'', not what Hindus propose as ''Atman'', but awareness, consciousness. Though separate from the body, etc., becomes identical with ''buddhi'' or intellect, and it is not permanent. Our consciousness disappears only after a ''Kshana''. That is why they are called ''Kshanika Vijnana. Kshanika'' means momentary. ''Vijnana'' means consciousness, awareness. So you see somebody and one second only. After that, if you happen to see the same person there, a second type of awareness comes. But it gives rise, it is the same person. And that is an illusion. It is not the same person. You, the perceiver, is not the same perceiver. And the object whom you are perceiving is not the same object. Both you, yourself, your awareness also changed, and that object also is changed. And there are arguments which I will not go into, but I will just hint because time is changing. So one second before you heard me something, and that you, the listener, and I, the speaker, both have disappeared. Now your mind also changed. My mind also changed. At least your concept of me also has changed. This is called ''Kshanikavijnana Vada''. As I said, we are not going into it. There are arguments. Shankaracharya argues very thoroughly, especially in his ''Brahmasutra Bhashyam''. So temporary, this is the second type of argument. Therefore, there is no permanent entity called God or ''Atman''. This is called ''Nasti Vadas''.

Then there is a school of philosophy. You know, Buddhism is one school of philosophy, and similarly Jainism is another school of philosophy. What is this? ''Asti Nasti''. This refers to the followers of the ''Jaina'' school of thought. According to these ''Jainers'', ''Atman'' is both existent and non-existent. What does it mean? Though ''Atman'' is separate from the body, but it has somehow the same size as the body. How do you feel? Your ''Atman'' is bigger than you or your ''Atman'' is smaller than you? No, it is exactly I am the body, so my ''Atman'' also is of the same size, same girth, same fatness, same thinness, etc. So this idea of my ''Atman'' exists as long as the body exists, and when the body is destroyed, along with the destruction of the body, the ''Atma''n also completely disappears. This is called ''Asti Nasti.'' That means it is there so long as the body is there, and when the body disappears, the idea of ''Atman'' also disappears. This is ''Jaina'' theory.

Then there is somebody who is called absolutely, there is no question of any permanent thing, anything called ''Atman''. These are called ''Shunyavadins. Vadin'' means one who believes and argues. ''Shunya'' means emptiness. Everything is empty. So ultimately what you see is empty. The seer is also empty. There is nothing. Everything is absolute to zero. And many Buddhists, they think ''Nirvana'' is that state where you become completely non-existent. So that much is enough for us.

So Gaudapada is just recollecting, these are all immature minds. Why is it called immature? Because when a person practices ''sadhana'', meditation, prayer, etc., whichever path he follows, he himself experiences ultimately that I am the ''Atman''. And nobody can deny one's own experience. So that is what the ''Tarika'' wants to tell us. So the same thing is summarized in the 84th ''Karika''.

कोठ्यश्चतस्र एतास्तु ग्रहैर्यासां सदाऽऽवृतः ।

भगवानाभिरस्पृष्टो येन दृष्टः स सर्वदृक् ॥ ८४ ॥

koṭhyaścatasra etāstu grahairyāsāṃ sadā<nowiki>''</nowiki>vṛtaḥ |

bhagavānābhiraspṛṣṭo yena dṛṣṭaḥ sa sarvadṛk || 84 ||

84. ''These are the four alternative theories regarding'' (''the nature of'') Ātman, ''on account of attachment to which It always remains covered (from one’s view). He who'' ''has known that'' Ātman ''is ever-untouched by any of these'' (''predicates) indeed sees all.''

These are the four what is called alternative theories regarding the existence of ''Atman''. But on account of attachment to these theories, they are convinced that "I am right," to which it always remains covered as long as we are believing in this type of limited understanding about the ''Atman.'' The ''Atman'' doesn't reveal itself just as so long as there are clouds, and a cloud doesn't mean what remains in the sky. If I put my small finger, a black object just to the size of my eye, and that is enough for me to cover not only the sun but the entire world. So the ''Atman'' remains covered, meaning the person doesn't understand I am the ''Atman''. But how to understand? He who has known that ''Atman'' ever remains unattached by any of these predicates, indeed sees all.

What is Gaudapada trying to tell us? That let us not worry about these opinions. We should be a ''sadhaka'', a spiritual aspirant, should be completely free from whether is God with form or without form? Is God with name or without name? Is God with qualities or He is without qualities? Sri Ramakrishna has a beautiful story to illustrate this particular point. Once a ''sadhu'' went to Puri Jagannath, and there is Jagannath's image. He wanted to know whether Jagannath is with form or without form. He had a big stick called a staff. So once he passed it from the right side to the left side of the image, and then he found the staff as if nothing existed. It passed from the right side to the left side, and the ''sadhu'' said, "God is without form, because if there is form, the staff cannot pass." Then he wanted to test it again to confirm. So now he wanted to pass the staff from left to the right. So he passed the staff. But as soon as the staff touched the image of the Lord, immediately it got stuck. It cannot move further. "Oh! God also is with form or without form." So instead of thinking, "God is with form or without form, with quality or without quality, with name or without name," all these are constructs of the mind. What should be our attitude? God has nothing to do with all these things. What we have to understand is it is my thought about God. If I am covered with the cloud "God is with form," then I see God with form. If I have another type of see-through cloud, then God is without form. So like that are our opinions. Sri Ramakrishna says, "Do not try to limit God. You go on praying to Him. Control your mind and purify yourself. And when your mind is pure, then the truth reveals itself," as we have just now seen. So this is the very practical philosophy. And one who is blessed by God, the God means the reality, is avihit by all these different types of opinions, ''asprashtaha''. He is not touched by them. That means He is not what we think. But he who ''enadrishtaha'', he who realizes God, he becomes ''sarvadruk'', that means he knows the real truth, and he ''brahmav''it, ''brahma eva bhavati,'' he becomes blessed, he becomes liberated. We will discuss further in our next class.
[[Category:Mandukya Karika]]

Mandukya Karika Lecture 143 on 28-February-2024

2024-03-07T17:13:40Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
So Gaudapada was explaining this whole universe or the theory of creation as nothing but our imaginations, that's all. This is called Ajati. Jati means creation. Ajati means no creation. So this constitutes the very core of Advaita philosophy, seeming creation. It is not real creation. It is called VIVARTA VADA, not PARIDAMA. Paridama means actual creation and continuation. But Vivarta means like we mistake something as a snake, as a garland, etc. So we are coming practically to the end. And Gaudapada is only taking the important points from the previous three chapters. But one point which he clarified, even this Ajati Vada, the theory that there is no creation, etc. This is only like a big thorn which can remove all the other thorns, which is called the belief in the creation. Once that belief that creation is real goes away, then this thorn which helped us to arrive at that truth, this thorn also has to be thrown out or it self-destructs, having destroyed the wrong notion, it destructs itself. So that is the great revelation that Gaudapada wants us to understand. Because even the thought that there is a supreme reality is also a function of the mind. It is a thought in the mind. Of course, there is a reality, but that reality is beyond any thought. That is an important point. And then Gaudapada employs certain type of words which we have seen in our last class. We were dealing with the 81st Karika or verse in the 4th chapter called Alatha Shanti. There he uses the word, three words actually, three terms to indicate the supreme reality. Ajam, Anidram, Aswapnam. That is Ajam means that which is unborn, indicating Turiya. Swapnam, the word dream, indicates both the waking as well as the dream states. Nidra denies or negates the deep sleep state. And I hope you remember what these particular terms really mean. So Nidra means the power, special power of God called Maya. There are two types of powers. One veils the truth, covers up the truth. This is called Aavarana Shakti. Shakti means power, Aavarana means to cover. And this particular veiling capacity works only in the deep sleep. And then it doesn't stop there, it projects something else. First the rope is covered, then a snake is projected. That projecting power works. So both the powers in waking as well as in the dream, we suffer from both these powers of ignorance, Maya. What powers? Not only do we not know the truth, but we think we know the truth in the form of names, forms, and qualities. But when we enter into the third stage, that is a deep sleep state, we are not troubled about the second power, projecting power. We only suffer from the covering, veiling power. That is, we do not know who we are, but certainly we do not think we are somebody else. As soon as we wake up, I am so and so. This is such and such, both in waking as well as in the dream states. But as soon as we enter into that state, blessed state called deep sleep, we do not know who we are. But we do not think because the mind is entering into its causal state, seed state. So it is there to come out as soon as we wake up, but until that time we are blissfully ignorant. I do not know anything, I did not know anything. But even that removal of projecting power removes all the concepts of duality. I am a man, that is a woman, I am rich, he is poor, I am unhappy, that person is happy, I am a human being, this is a tiger coming to eat me up, etc. Nothing will be there. I am, I am, I am. I know I am, I do not know who I am, I do not think I am somebody so and so. This is what Gaudapada wants to tell in the 81st Karika or Shloka.

I am really Turiyam and every time I enter into a particular state, I put on a special dress through which I experience that particular state. And another dress, I experience a subtler state called dream. And then I remove and put on a third dress and I enjoy tremendous bliss in the deep sleep state. But the person, the dress changes, but the person, the being who is putting on the dress, he doesn't change at all. Then one of the questions that comes is, okay, from the scriptures I come to know that I am that changeless ultimate supreme reality, but how do I know that? Simply remove the dresses and you will know. So when the dresses are removed, we have a special type of knowledge which is unlike the waking dream, dreamless type of experience. Here the experiencer and the experience, self-knowledge, takes place automatically. It doesn't go through the process of tri-fold, three-fold, that is the knower, the object known and the instrument through which one comes to know, etc. One simply knows, I am. That is what he wants to say, that what is every one of our pure nature, ajam, unborn, anidram, that I am not covered up by the failing power, aswapnam, I am completely free from the projecting power. When through spiritual practice we come to know, I am not the body, I am not the subtle mind, I am not the causal body, I am none of these three bodies, gross, subtle and causal, then something happens. This is what in human language, prabhatan svayam bhavati, as soon as the clouds are removed, the sun which is always there, we start experiencing that. Not that the sun was absent, after removing the clouds, somebody has to inform, clouds are not there, you come out and shine, it is ever there. But we are not able to experience because of the clouds, three types of thick, very thick clouds and a little thinner cloud and absolutely gossamer type of dress which is very little and then svayam prabhatam bhavati, just prabhatam means early in the morning, that is what we call the dawn. What happens, the whole night's darkness slowly starts disappearing as we progress in spiritual life, slowly we see light at the end of the tunnel and then when we come out of the tunnel, then everything becomes crystal clear. Prabhatam bhavati svayam, the light is always there, we do not need to do anything and then does this realization happen slowly, slowly, slowly? I just now gave the example that when a train is travelling in a tunnel, slowly, slowly, it would be a very, very faint light and then it becomes greater density and greater and greater, not like that. Sri Ramakrishna gives a beautiful example, imagine there is a room, for a thousand years it is in complete darkness and will it take a thousand years for the darkness to disappear? No. In fact, even the darkness does not take time, as soon as light goes, 100% darkness will be there all the time. So you just take one matchstick and you light it up and instantaneously the burning of the matchstick and the disappearance of the darkness, it takes place instantaneously. Sakrut ibhati eva eshaha, eshaha means the supreme reality, our own self. Sakrut, immediately we start experiencing it. Sakrut means at the same instance, when the darkness of ignorance is removed. Why? Because dharma dhatu svabhavataha, this ever shining, self-shining, that is its very nature, dharmaha, it is its very true nature. What is it? A pure light of knowledge. Dhatu means here, it is what is called Atman, it is the very nature of the Atman, svabhavataha, the self which is free from birth and which is free from sleep and dream, reveals itself by itself. That means, there is no second object which requires to reveal it to us. Otherwise, logically, there is a fallacy occurs. It is called ad infinitum, infinite regress, if we have to remove one particular thought. Remember, all these are thoughts. I am ignorant is a thought. I am progressing is a thought. And I realized that is another thought. So, as soon as one very good thought, aham brahma smi, I am Brahma, as soon as it becomes absolute conviction, unwavering and unsleeping, then what happens? Even that also is a thought. Aham brahma smi is also a thought in the mind, but the mind is very pure. And the nature of purity is, it destroys itself, not only it destroys the darkness, it self-destructs. So, it is always, then what happens is, that whatever is, that alone remains. So, that is what he wants to say.

This self, the self of each one of us, in its very nature, is ever luminous. The self that is unborn, meaning changeless, is explained here by Gaudapada as free from sleep and dream. It is to emphasize that what we are experiencing, both in the waking and dream, and also in the deep sleep state, we have to be free from that. This is what we have discussed in our last class. Now, we will move on to the next karika, verse 82. Sukham avriyate nityam, dukkham vivriyate sada, yasya kasya cha dharmasya grahena bhagavan asau. On account of the mind constantly apprehending individual objects, bliss, which is the very essential nature of our own self, always remains hidden and misery comes to the forefront. Therefore, the ever-effulgent Lord is not easily realized. So, the last line, bhagavan asau, yasya kasya cha dharmasya grahena, what is the statement? This is the statement of the scriptures. Gaudapada is only reiterating it. It is not his own words. He has used particular words of his own, but the idea is from the scriptures. Sukham avriyate nityam. So now, he has used a very beautiful word, asau bhagavan. This bhagavan, bhagavan is a beautiful word, often used by devotees. Atma, paramatma are the words used by the followers of jnana marga, but bhagavan is a word specifically used by a bhakta, a devotee. So, who is the jiva according to Advaita or any school of philosophy? Because even though we discussed the matter, I am just putting it so that we can remind ourselves. Remember, we can bring to the fore what we discussed. So, whenever we say this world is a creation, there are two concepts about creation. So, what is the first concept? A mother gives birth to a baby. So, what happens? The mother is ever separate from the baby. The baby is ever separate from the mother, even though the mother is the cause of the birth of the baby, but they are two independent objects, two objects, both have existence of the object. So, if one object dies, the other object remains. But the other concept is called Advaitic concept. So, you make an ornament with gold and you call it, let us say, bangle. Now the bangle, is it a separate object? No. So, what is the difference between gold and bangle? Gold is without form, therefore without name, therefore without any quality. But bangle is the same gold with a particular form, so a particular name. Why name? A name is to distinguish one form from the other forms. It is called Viseshana or a quality, an adjective. So, small chair, big chair, small bangle, big bangle, round bangle, square bangle. So, if I want one particular, if there are two, I have to distinguish and I must express in precise words what I want. For that purpose, if there are two forms, two names have to be given. And how do we know these are, there are two forms? Certain adjectives, small bangle, smallness, bigness, roundness, squareness, etc., etc. are the qualities. So, this is why we do form, name and qualities. That is called creation. But there are no two objects called, gold is one object and bangle is another object. No, gold only with a particular form, because if you take away the gold, there would be no bangle at all. Otherwise, what happens, you give some gold to the goldsmith, he will keep the gold and he will give you the bangle. So, you don't go to the police. Does it happen? No. Either you have the bangle and gold or he has the bangle and gold. This is the concept of Advaitic concept, advanced concept of creation. We are, can we say, God created. God becomes both the material cause, the intelligent cause. But God only is appearing as a tree, as an insect, as a bird, as a human being, as everything in this world. Like gold only appears as a ring, as a bangle, as a necklace, etc., ear ring, nose ring, anklet, etc., etc. That is the concept Advaita Vedanta wants us to hold on to. So, this is the concept of creation. In that sense, there is no creation at all. What is Gaudapada? What was he talking about? If you think God remains there, like a mother remains there and she gives birth to a baby. So, God remains separate. The world remains separate. That concept of creation had to be overcome by intelligent people. That is what he wants to say.

So, what is the nature of the Self? Nature of the Self is Sat, Chit, Ananda. It does not know what is death. It does not know what is called ignorance. It does not know what is called suffering. But what is our experience? Sukham avariyate nityam. So, what is called pleasure or joy or happiness is always covered. What do we mean by that? By that we mean, you see, when you are hungry, you are unhappy. And why are you unhappy? That means your body requires energy. Energy comes through food and lack of food creates hunger. So, you will have to give some food. And food is nothing but energy. And therefore, as soon as you supply the food to the body, and immediately and slowly that energy flows back. And that energy is spent. As soon as you do any type of activity, the energy is spent. So, an activity is the transformation or usage of energy in time, in place. That is called activity. So, when we are seeking happiness, we think it is outside. So, when we eat a sweet, we think the happiness is in the sweet. By eating the sweet, the happiness which is inherent in the sweet is coming into us. That this is how the happiness is covered up within every object. And I do not have, if I want, I have to make every object as myself. Then only I will get happiness. This is the meaning of, so bliss is covered up. Then, just for one minute, all the time. But most of the time, we are unhappy because we are expending energy. Therefore, Dukham Pivriyate Sada. Always we are experiencing what is called unhappiness. And in Vedatic terms, unhappiness is divided by time and what is called time limitation, space limitation, and object limitation. Kala Parichcheda, Desha Parichcheda, Vastu Parichcheda. That is our normal experience. I am hungry and I require food. So, it takes some time to procure the food and eat food. And food also requires digestion and all those things. So, time is necessary. Then space is necessary. So, these are the limitations. But we overcome temporarily because as soon as we digest our food, we start expending it. And then again, slowly the process of again requiring food, requiring water, requiring air, requiring warmth, etc., takes place. So, what is the cause? Why is it that if you are, as you are proclaiming the self is Satchitananda, then I should not need to do anything. I should experience unending bliss, infinite bliss, eternal bliss. I am not doing it. The reason is I think I am limited and I also limit time, space, and causation in my turn. And then I get just a little bit of existence, a little bit of knowledge, a little bit of happiness. So, continuous struggle to become myself. But it will never end so long as I am identified with the body and mind. And the body-mind, it requires practically infinite number of things for experiencing this Astitva. For example, if we don't eat food, the body will not last long. So, the mind also has certain... I want to love, I want to be loved, and I want to be with my people. It's called attachment. Whatever gives us happiness, we want, we like it, we want it with us as much time as possible. But if we dislike something, we do the opposite. We try to get rid of it. The whole life is these two activities, trying to obtain happiness and trying to distance unhappiness. So, on account of the mind constantly apprehending individual objects, a little bit of not very happy language, continuously getting attached to many number of objects, the bliss which is our very nature, the nature of the Self, always remains hidden. And misery comes to the forefront. The very seeking division, I am separate and everything else is separate, that limitation, Parichcheda, is the cause of misery. But who is the miserable one? Really speaking, the Jiva is none other than Paramatma. Therefore, the ever-effulgent, unborn Lord is not easily realized. That means He is only suffering. He doesn't realize, I am the Self. And how many Selves are there? Only one Self. So, even these epithets like Lord, I am the Lord and I am not the Lord. I am effulgent, I am not effulgent. All these are again human language. When there is only one being, the question of using all these things do not arise. Simple in day-to-day life also. This is our experience. Supposing you have got one book and then somebody comes. So, can you bring your book? You are not asking which book you want. Ah, you tell me, specify. Even if you have two books, you will have to ask a specific question. Do you want Ramayana? Do you want Mahabharata? But if there is only one book in the whole house, you don't ask. You don't require a description. You don't require different forms, different qualities and all those things. Because these are, as we discussed just now, to distinguish one object from the other object. If there is only one and that neither can be termed as object or subject, then the question of description doesn't arise.

Why are these descriptions given? It is because that we are convinced 150% that I am not the Atman and I am an individual and I am completely separate from everything else. In this universe, there are countless literally objects. Even if you take only mosquitoes, there are billions and billions and billions and billions. If you take what we call the cosmos, how many stars are there? Countless. Billions. How many cosmoses are there? Billions. How many galaxies are there? Billions. It is mind-boggling even to think about it. But if there is only one, who is going to describe? So all these descriptions are to drill into our mind. You are the Paramatma. That is, you are of the nature of bliss. You do not need to seek anything. Now the question that arises in our mind, but if I am of the nature of bliss, why am I not experiencing it? Because you are experiencing other objects. You are experiencing the existence, knowledge, bliss. But you are dividing this existence, knowledge, and bliss to billions and billions and billions and billions and billions or trillions of all the objects. Not knowing that if you stand in front of a hall, which has got 10,000 small mirrors, you are only getting reflected as that 10,000 reflections. None of them are real. But as we say, if a dog is brought suddenly into a room, which is covered with various mirrors, immediately it jumps and it cannot tolerate the other dog. The other dog also strangely cannot tolerate this dog. So both of them start fighting and ultimately this dog dies because it is not fighting with any other thing except with its imagined reflection. So this is our condition. In a way, just to make fun, we are all dogs. What is a dog? God reversal is called a dog. And if you get a smell, a coda smell for example, what does a dog do? And that is what we also do most of the time, I will say. So now to experience this, the many big IT companies like Apple are inventing a marvelous type of specs. I forgot its name. Vision. VR, whatever it is called. So already we are suffering so much. So virtual reality means what? That you cover up all the defects until you approach near and then you are shallowed up by that. Anyway, the mind gets more distracted. What should be done? The mind must get progressively attenuated less and less and less until it becomes absolutely still, which in yogic terms is called Ekagrata concentration, then meditation, then Savikalpa Samadhi. Finally, the purpose is to get rid of this. All objects keep the mirror absolutely pure and that pure mirror is called Shuddha Man. Pure mind. That is what we have seen in the... I hope you remember, Amrutavindu Upanishad starts like that. So we are continuously experiencing all the three states, waking, dream, etc. Who is experiencing? The Divine Lord, Bhagavan Assam. And He identifies, I am the waker, I am the dreamer, I am the sleeper. But in reality, it is nothing but pure Atman. So, that is, now Gaudapada is starting a different type of argument. What is it? That how we are so much quarrelling with each other. Ramakrishna, he used to say, every religion is practically quarrelling. Does Hinduism quarrel? The most quarrels come only from Hinduism. But only the merit in Hinduism, the merit in Hinduism is, they don't kill people. Usually they don't kill people. So we are learning nowadays a little bit of this one from other religions. So we only shout at each other. This is called Vada, Jalpa and all those things. So, Gaudapada is now outlining four types of such views, where people uselessly go on trying to argue, I know the reality, I know the reality, etc. That is being outlined in the 83rd verse. Asti, Nasti, Asti Nasti, Nasti, Na Asti, Iti Va Punaha. Balisha means, a peculiar Sanskrit term meaning childish people, means of immature intellects, childish persons. And these whom Swamiji had labelled as moustached babies. All of us, we veiled truth by predicating such attributes as existence, non-existence, derived from the notions of the apparent, the permanent, the impermanent, combination of both and the absolute negation of both. So practically, every person's opinion about God, let us say, or about the self, fall into four categories.

So, what is the first category? Asti, God exists. That is the belief of a particular person, a particular school of philosophy. And what is the second? Asti, Nasti, it both exists as well as doesn't exist at the same time. It may look like a stupid logic for both of us. Either something exists or it doesn't exist. What is this Asti, Nasti? There are some schools which say, so it does exist, it also doesn't exist. They have their own particular type of arguments. Gaudapada is only outlining what schools of philosophy were there existing at his time. And the same thing probably doesn't exist at this time. Then the third type of school, it believes Nasti. No, no, it is God doesn't exist. And then, the fourth type is absolute non-existence of God. So these are called Balisha, childish persons, veil the truth. What is the veiling truth? The moment I express an opinion about God, that is why Shri Ramakrishna's beautiful saying, these are all great torch lights for us to understand the scriptural statements. Say, in Bengali, beautiful Bengali, he is talking, he is expressing. That is, Taake means about God. We should never put a limit because he can be with form, he can be without form, and he can be beyond both form and formless. In logical terms, these look like contradictions. But he says, Shri Ramakrishna says, as long as we use the mind, then you can say he exists, he doesn't exist. He is with form or he is without form. He is with name, he is without name. And there are so many religions who kill other people because of these differences of opinion. Even today, some fanatical religions are there. They are ready to kill. So we should not utter a single word against their saints, prophets or scriptures. Otherwise, death for such persons, even now. And is it the fault of the people? Not at all. It is the fault of the religious leaders who have been brainwashing these people. This is the highest truth. After all, in whichever society we grow, we are hypnotized, mesmerized by those ideas. And then we take them for real. One small example I am giving. Many, many scientists have lost faith in God because they have been brainwashed. I suppose they heard that the good news is there is some brain to be washed. So they have been brainwashed. Nature can explain everything. But they are so idiotic. They cannot stop to think for one example. That according to them, nature is non-conscious. Nature is lifeless. How does a lifeless nature, how does an unintelligent nature, produce such mind-boggling varieties of life and so much of intelligence? You can even take an Einstein, a Beethoven, a Shakespeare, etc. It is one of the greatest manifestations of intelligence. And now AI is coming. Some brilliant minds are trying to bring it about. But nobody had broken till now the mystery of consciousness. What is consciousness? Even now scientists are 100% convinced it is an epiphenomena when the brain starts working and it develops a certain vague idea that I am conscious of something. So what is the proof that there is no real consciousness? Because as soon as brain is dead, then the person does not respond. So there is no consciousness. There is brain, functioning brain, and there is consciousness. There is a non-functioning brain, there is no consciousness. Therefore, brain and consciousness are equated. But do they know anything about the mind? Do they know about what is called consciousness? Do they know the relationship between the brain and the mind? Vaguest, foggiest notion about the mind also people do not have. But all the time they are telling we have complete knowledge of the mind, which is called psychology. Psychology is the science of the psyche, mind. No, they don't have. But Hindu philosophy approaches it in a completely different way. Now so far as we are concerned, these schools of philosophies, they are completely dead now. So they are not very relevant to us. They are just to remind at one point of time, these schools of philosophy, Vaisheshika is one, and Buddhist school is one, and Jaina school of philosophy is one. These three, Vaisheshika, that means Nyaya Vaisheshika, and two schools of Buddhist philosophy, and another is Jaina school. These three schools of philosophy, and the Jainas have one view, and the Vaisheshikas have one view. But the Buddhists there are, as we discussed earlier, four schools are there, and only two schools are being quoted here. So this is what he is referring.

As I said, it is only of academic interest. Practically speaking, it is not there. So what are these four? First of all, Astivadins. Yes, God exists. Atman exists. This is called Vaisheshika theory. Vaisheshikas believe that there is the Atman, which is distinct and separate from the body, sense organs, prana, and so on. And what is his specialty? He is the knower, attribute of knowledge, and the enjoyer of both misery and happiness. How come? Because when there is human body or animal body, where there is misery, there will be happiness. Where there is happiness, there will be misery. You cannot have one because they are not absolutes. They are only changing names for one and the same phenomena. Less light is called darkness, and more light is light. Less darkness is more light. Less light is darkness. That is how. So Vaisheshikas consider Atman, Asti, God exists. And then there are in the Buddhist school, Kshanikavijnanavadins. Every second, everything is changing. So these people, they say subjective idealism. According to them, Atman, not what Hindus propose as Atman, but awareness, consciousness. Though separate from body, etc., becomes identical with buddhi or intellect, and it is not permanent. Our consciousness, it disappears only after a Kshana. That is why they are called Kshanika Vijnana. Kshanika means momentary. Vijnana means consciousness, awareness. So you see somebody and one second only. After that, if you happen to see the same person there, a second type of awareness comes. But it gives the rise, it is the same person. And that is an illusion. It is not the same person. You, the perceiver, is not the same perceiver. And the object whom you are perceiving is not the same object. Both you, yourself, your awareness also changed, and that object also is changed. And there are arguments which I will not go into, but I will just hint because time is changing. So one second before you heard me something, and that you, the listener, and I, the speaker, both have disappeared. Now your mind also changed. My mind also changed. At least your concept of me also has changed. This is called Kshanika Vijnana Vada. As I said, we are not going into it. There are arguments. Shankaracharya argues very thoroughly, especially in his Brahma Sutra Bhashyam. So temporary, this is the second type of argument. Therefore, there is no permanent entity called God or Atman. This is called Nasti Vadas. Then there is a school of philosophy. You know, Buddhism is one school of philosophy, and similarly Jainism is another school of philosophy. What is this? Asti Nasti. This refers to the followers of the Jaina school of thought. According to these Jainers, Atman is both existent and non-existent. What does it mean? Though Atman is separate from the body, but it has somehow the same size as the body. How do you feel? Your Atman is bigger than you or your Atman is smaller than you? No, it is exactly I am the body, so my Atman also is of the same size, same girth, same fatness, same thinness, etc. So this idea of my Atman exists as long as the body exists, and when the body is destroyed, along with the destruction of the body, the Atman also completely disappears. This is called Asti Nasti. That means it is there so long as the body is there, and when the body disappears, the idea of Atman also disappears. This is Jaina theory. Then there is somebody who is called absolutely, there is no question of any permanent thing, anything called Atman. These are called Shunyavadins. Vadin means one who believes and argues. Shunya means emptiness. Everything is empty. So ultimately what you see is empty. The seer is also empty. There is nothing. Everything is absolute to zero. And many Buddhists, they think Nirvana is that state where you become completely non-existent. So that much is enough for us.

So Gaudapada is just recollecting, these are all immature minds. Why is it called immature? Because when a person practices sadhana, meditation, prayer, etc., whichever path he follows, he himself experiences ultimately that I am the Atman. And nobody can deny one's own experience. So that is what the Tarika wants to tell us. So the same thing is summarizing in the 84th Tarika. These are the four what is called alternative theories regarding existence of Atman. But on account of attachment to these theories, they are convinced that I am right to which it always remains covered as long as we are believing in this type of limited type of understanding about the Atman. The Atman doesn't reveal itself just as so long as there are clouds and a cloud doesn't mean what remains in the sky. If I put my small finger, a black object just to the size of my eye and that is enough for me to cover not only the sun but the entire world. So the Atman remains covered, means the person doesn't understand I am the Atman. But how to understand he who has known that Atman ever remains unattached by any of these predicates? Indeed sees all. What is Gaudapada trying to tell us? That we let us not worry about these opinions. We should be a sadhaka, a spiritual aspirant, should be free from completely is God with form, is God without form? Is God with name or is God without name? Is God with qualities or He is without qualities? Shri Ramakrishna is a beautiful story. He wants to illustrate this particular one. Once a sadhu went to Puri Jagannath and there is Jagannath's image. He wanted to know whether Jagannath is with form or without form. He had a big stick called staff. So once he passed it from the... He was standing in front of Jagannath's image and he passed it from the right side to the left side of the image and then he found the staff as if nothing existed. It passed from the right side to the left side and the sadhu said God is without form because if there is form the staff cannot pass. Then he wanted to test it again to confirm. So now he wanted to pass the staff from left to the right. So he passed the staff. But as soon as the staff touched the Igraha image of the Lord immediately it got stuck. It cannot move further. Oh! God also is with form or without form. So instead of thinking God is with form or without form, with quality, without quality, with name, without name, all these are constructs of the mind. What should be our attitude? God has nothing to do with all these things. What we have to understand is it is my thought about God. If I am covered with the cloud, God is with form, then I see God with form. If I have another type of see-through cloud, then God is without form. So like that is our opinions. Sri Ramakrishna says do not try to limit God. You go on praying to Him. Control your mind and purify yourself. And when your mind is pure, then the truth reveals itself as we have just now seen. So this is the very practical philosophy. And one who is blessed by God, the God means the reality, is avihi, by all these different types of opinions, asprashtaha. He is not touch data. That means He is not what we think. But he who enadrishtaha, he who realizes God, he becomes sarvadruk, that means he knows the real truth and he brahma fit, brahma eva bhavati, he becomes blessed, he becomes liberated. We will discuss further in our next class.

Om Jananim Sharadaam Devim Ramakrishnam Jagat Gurum Pada Padmetayo Sritva Pranamaami Mohur Mohuhu May Sri Ramakrishna, Holy Mother and Swami Vivekananda bless us all with bhakti. Jai Ramakrishna.
[[Category:Mandukya Karika]]

Mandukya Karika Lecture 142 on 21-February-2024

2024-03-07T17:06:22Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
Practically, we are coming to the end of Gaudapada's explanation of the ''Mandukya Upanishad''. This is the last and fourth chapter. We are in the 78th ''Karika'' or verse. What is the essence of this? The ''shlokas'' we have, the verses that we have already covered, that Gaudapada wants to drill into our minds. The fact that we are pure ''Brahman'', we never had any birth. Therefore, everything associated with birth, like growth etc., this is called ''Shadurmi''. The sixfold changes do not exist. But with our present experience, we are in this world. We feel that there are innumerable beings, not only beings but non-living things also, which we are experiencing, living as well as non-living. One thing common about both these is their objects. Objects mean the target of my experience. Therefore, following the golden teaching of ''Vedanta'', whatever I experience is not me. I am something separate.

So this body-mind complex is that prism through which we experience what we call the waking state, dream state as well as dreamless, deep sleep state: ''Jagrat, Swapna and Sushupti.'' And we are convinced that this is the reality. But Gaudapada wants to remind us, there must be a definition of reality. Whatever doesn't change at any given time, that means that which is beyond time. That means time is equated with change. And beyond time means changeless, which means eternal. And that alone is the definition of truth, ''trikala abadhitam satyam''. But that is the truth. That is from the highest point of view. But as of now, we are having three states continuously, one after the other. All these three, not only are changing one after the other, they contradict each other. What we think is real in the waking state is not real, a totally different reality in the dream state.

And the absence of even the concepts of reality and non-reality in the dreamless state. So naturally, we are experiencing. And whatever we are experiencing depends upon the experiencer. And the experiencer is totally different. Now this is the truth. But that is a goal. We have to attain to that goal. So the first step is to practice that whatever I am experiencing is not me. The second step is that all these things, they are totally dependent upon me. This is a marvellous truth.

Supposing there is a person, he loves another person. And he thinks, 'I am getting so much joy, happiness, pleasure from this other person.' Now is the other person giving this happiness, or is it the false notion in the mind of the experiencer? And even we can understand that sometimes we don't enjoy happiness, sometimes downright unhappiness from the same object, sometimes terrible disgust, terrible what we call disassociation. We wish to run away from these things. What does it prove? It proves that if I think there is happiness, I get happiness. If I think it is full of sorrow and suffering, I get suffering. Just as in a dream, whatever we think becomes a reality.

Apply the same thing to everything that is experienced. If we have a positive idea and the object remains positive, so long as we can maintain that positive attitude, then what is the truth? The truth is me, which is unchanging. So what is the trouble? Why do I go on swinging from one extreme to the other extreme in the form of sometimes happy, sometimes unhappy? Because the mind is the root cause. The mind thinks, 'This is very beautiful, very enjoyable, let me enjoy.' And the same mind, after some time, thinks, 'This is disgusting, it doesn't give me happiness, let me be as far away as possible from it.' And that is what happens. This analysis of this experience, especially in our dream states, is very useful in our day-to-day, what we call waking state.

Of course, when we enter into the deep sleep state, there is neither happiness nor unhappiness, a profound state of darkness, ignorance. But it gives a sort of happiness because we neither experience happiness nor unhappiness, etc. There is no even subject-object division. Dichotomy is absent there. True. But we do not know who we are. Therefore, all the three states change, contradict, and therefore, I alone am the truth.

And if this is true, then what is my reality and what are these three things? Everything that changes is time-bound, space-bound, and object-bound, limited by time, space, and causation. What is the cause of this causation, of this limitation of these three? The mind. The very constitution of the mind is time, space, and causation. And when we can transcend the mind, all these problems will automatically disappear. And then what would be my state? This is the experience of sages who went beyond the mind, beyond time, space, causation. And they said that is the permanent state. That is the only real state. And practically, it is indescribable, except whatever we experience in these three states is not that. This is called negativity. That is, first we negate everything. Then we negate the very instrument by which we negate all these three states. And then it is possible to go beyond the mind. This is the essence. And for that, we have to practice spiritual disciplines. And the essence of all spiritual disciplines is how we can control our mind. This was exactly what Patanjali was hinting at, ''Yogaha Chitta Vrutti Nirodaha''. When we go beyond the power of the mind, the limitation of the mind, that means beyond time, space, causation, what remains is our own true nature. And that is why he said, ''Tatha Brushtu Swaroope Avasthanam'', that we remain as ourselves. Once a person knows who I am truly, thereafter, nothing, no illusion, no delusion can ever bind him. That is the essence of this, not only what we discussed earlier, but what is going to come practically to the end of this ''Mandukya Karikas''.

In our last class, we have been studying the 78th ''shloka'':

बुद्ध्वा'निमित्ततां सत्यां हेतुं पृथगनाप्नुवन् ।

वीतशोकं तथा काममभयं पदमश्नुते ॥ ७८ ॥

buddhvā'nimittatāṃ satyāṃ hetuṃ pṛthaganāpnuvan |

vītaśokaṃ tathā kāmamabhayaṃ padamaśnute || 78 ||

78. ''Having (thus) realised the absence of causality as the Ultimate Truth'', ''and also not finding any other cause (for birth), one attains to that (the state of liberation'') ''which is free from grief, desire and fear.''

Again, this is to instill into our minds that in our state of bondage, constantly, these three are going on. First there comes desire, then there comes fear, then there comes grief. This is a beautiful analysis. If there is a mind, if you can imagine a mind without any desires, then there will be absolutely no fear. The true reason for fear is twofold. Two causes are mentioned. Why do we fear? What are those two?

First of all, we may lose what we already have: wealth, health, beauty. Not just "may," but definitely we will lose it. Even though we do not actually think in those lines, when we are not aware of a thing, we have already lost it. Of course, in deep sleep, a rich man does not know that he is wealthy, a young man does not know he is young, and a prisoner about to be executed next morning has absolutely no fear at all. So, this is the first cause of fear: whatever we have, we might lose, and definitely whatever can be lost will be lost. Murphy's law is there—something can go wrong, and it will definitely go wrong. If there are many reasons for change, everything will happen at some point in time or rather sometimes all at the same time.

What is the second reason? We have so many unfulfilled desires, and somehow we hope against hope that we might be able to fulfill them and thereby derive some happiness. And fear is always lurking: I may not get what I am expecting to get. This beautiful discrimination between what I have and what I am expecting to have—both can be lost. And why should they be lost? Because whatever is separate from me will be lost. I am separate from the body, so the body can be lost. I am separate from the mind, so the mind can be lost. But what I am, that can never be separated from me. And therefore, there is no question of losing it.

And what is the nature of this "I"? We are profoundly ignorant of it. That is where the scripture comes in and tells us. Actually, the scripture teaches two things: the unreality of the world and the reality of oneself. Even though we don't know about the self, we need to know about the self. The scripture is telling us that our true nature is this. Somehow, it is justified. But we are arrogant in our thinking. We believe, "I am in the world. I know the world." Yet, we behave as if we are profoundly ignorant of the world. What does it mean? It means that even though the world is there, first of all, continuously it is changing. From birth until death, my body is changing. My mind is changing. So every single object in this world is continuously changing. As I mentioned earlier, time means change. Therefore, if everything is changing, do I accept that everything is changing? What it means is, now I am happy, but it will change. Then I will be unhappy. Then that also will change. I am born, that will change. Death is the final change. Birth, growth, youth, middle age, old age, disease, decay, and death. So everything is changing. Do I realize that fact? So if somebody loves me, I think it is permanent that I am going to be loved. And if I am loving somebody, permanently I am going to love that person. But such a notion is the most horrid notion in the world, the most delusional notion in the world, because everything is changing. A simple example: a hot prepared meal right now may be very delicious, but keep it for a few days, it starts decomposing itself. And it is no longer desirable, but not only disgusting, it can be terribly poisonous also. Are we accepting that? No. We hope to love somebody and to be loved by somebody, and it will be eternal and permanent. Even though every day, whenever we think of any other object, already our love for a particular object is completely forgotten. If we can keep it in mind, then we are liberated souls. But unfortunately, bondage comes with the mistaken notion that everything is permanent. I will be living forever and I will be loving forever. I will be loved forever. I will be happy forever, etc., etc. So we have to awaken, but we do not understand this truth. So the scripture has to tell us what is the reality about the world and what is the reality about my own self.

This is what Gaudapada repeatedly emphasizes in the 78th ''Karik''a: ''Buddhva,'' having thoroughly understood, not merely intellectually, but realizing and knowing this as the permanent truth, the eternal truth. What is it? ''ā'nimittatāṃ satyāṃ'', It is the birth of this world. That means the birth of my body, the birth of my mind, everything related to birth. There is no cause because the theory of causality, cause and effect, always go together. If there is no effect, you cannot think of a cause. If there is no cause, you cannot think of the effect. If one goes, the other disappears. Therefore, once having realized through spiritual practice, ''hetuṃ pṛthaganāpnuvan,'' and there is ''hetum'', which means the cause of birth or rebirth. So besides the theory of causality, there is no other theory or cause for birth. That means, in simple words, there is no world. It is ''ajati,'' never born. We are only thinking it is born, just like we see many dreams, many marvellous things, and having not obtained any other cause for the birth of this world. And what we have been thinking, that one cause is that God has created this world, is maintaining this world, and he will destroy this world. Even that also we transcend. Having attained to that state, there is no birth. That means, I have no birth. What happens? He attains ''ashnute''. He attains. Attains what? ''Padam''. That particular state. ''Padam'' means a particular state. What is the state qualified by? First of all, ''vitashokam'', there is no grief. This is called the state of blissfulness, absolute bliss. ''Tatha kamam''. And when a person is very happy, he will not desire anything. This is a marvellous truth. Whether it is small happiness or big happiness, people rarely notice this psychological truth. What is it? Suppose you are eating a sweet, maybe a very ordinary sweet, but there is nothing called ordinary and extraordinary. If you think the extraordinary is ordinary or you may think the ordinary is extraordinary and when you are very hungry, even the most ordinary food happens to be extraordinarily attractive. So, this person, he will not have any desire so long as he remains in the state of happiness. This is an astonishing fact. Maybe the happiness of what is called chewing gum or chocolate or a lozenge you are putting in your mouth and you are enjoying it. So long as there is that experience of happiness, you will not desire a second thing. This is okay, but it would have been better if I had got something else or this is first class. So, it would be nice if I can have a second one. All these sorts of thoughts can come only when that happiness comes to an end and after that the mind thinks. That means the mind will not think anything else, it just experiences, though for a short time, that bliss. That is called ''Vithashokam''. That is a divide of any type of unhappiness and in that state, ''Kamam Najayate'', there would be no desire for anything and then because desire is the root cause of fear.

As I just now, as we discussed that what I may lose what I have or I may not get what I want, such a state will not have when a person transcends the false belief called causality. Then ''Abhayam Padam Ashnute'', he attains to his own true state which is divide of grief, divide of desire, divide of fear. In human language, this is the highest description anybody can give. There is no other way. So, by describing the state of liberation to be a state of one's own existence in which grief, desire and fear have no place at all and then Gaudapada discreetly indicates a state of experience, completely detached from all our false identifications from our body, mind, intellect. And then what is the cause of our grief? Sri Ramakrishna says, quoting a Bengali saying, "''Pancha Bhutair Bhande, Brahma Pude Kande," Ishwara'' falling into the net of the five elements, he weeps. That means what? ''Ishwara'' forgets, God forgets, I am the God. He might think I am a dog, reverse. So, but when the knowledge comes, dawn of knowledge lies beyond the choking states of these illusory phantoms and their false threats. And the same thought is carried on in the 79th ''Karika.''

अभूताभिनिवेशाद्धि सदृशे तत्प्रवर्तते ।

वस्त्वभावं स बुध्वैव निःसंगं विनिवर्तते ॥ ७९ ॥

abhūtābhiniveśāddhi sadṛśe tatpravartate |

vastvabhāvaṃ sa budhvaiva niḥsaṃgaṃ vinivartate || 79 ||

79. ''On account of attachment to the unreal objects'', ''the mind runs after such objects''. ''But it comes back (to its own pure state) when it becomes unattached (to objects) realising their unreality''.

All these ''Karikas'' are, I would say, gems of truth. Even though the language I wish would be a little more simpler. If it was Shankaracharya, he had the talent much better than his grand ''guru'' to put these ideas in much, much better ways. I mean the very language is very present. Most marvellous, beautiful, poetical language, but expressing the same meanings. So, why do people suffer? This is the translation of the 79th ''Karika''. On account of attachment to the unreal objects, the mind runs after such objects. But it comes back to its own pure state when it becomes unattached to objects, realizing their unreality. What is the essence of the 79th? Our deep attachment to objects. What do we mean by deep attachments? Are we really, when we analyze what we call our concept of this world, our concept of attachment or even detachment? I love, I hate. And both are direct causes of bondage. If you say, I hate this person, it doesn't mean you are free. You are in greater bondage. Why? Because your hatred makes you forget your God, yourself and makes you think only that particular person. Whether you are fearing, whether you are desiring, whether you are running after some object, any attachment to this world and the world is called an object. So, the whole world is an object, but it changes its forms into myriad ways. So, ''Abhuta Abhinivesha. Bhuta'' means what? Unreality here. An unborn world. So, there is a, like you know, you go to a magician's show, magic show and you are telling everybody, I am going to a magical show. And by that you imply 100% correctly that this is just an appearance. There is no reality. But supposing you forget your own understanding and you become, oh, that rabbit, the most marvellous rabbit I have seen, I would like to possess it. Because we have to extend our imagination. If a magician can bring out a rabbit, is that the only thing he could do? Can he bring out a beautiful young woman or can he not? When it is, is it possible to bring out a very talented, good-looking young man? Absolutely. Anything. A rich man? Yes. A poor man? Yes. A happy man? Yes. An unhappy person? Yes. A ferocious tiger? Yes. If a magician has that power of bringing rabbits, he can bring out anything. And in our ''Vedantic'' terminology, ''Maya'' is called the magician. So, everything that we experience is magic, including our friends, our enemies, what we call a desirable object, undesirable object, etc.

So, what happens? We are deeply attached. And that is where my Gurudeva, Yathishananda Maharaj used to point out that if I dislike something, if I hate something, that hatred is greater bondage than attachment itself. Why? Because we think I hate this thing, so I am not attached to it. In fact, my mind thinks it is more attached in the sense, the mind runs after this hated thing, thinks more and more and more. Not only that, the more we think what we don't like, the more our hatred grows, the more the strength of the attachment grows. So, this is the truth. So, we are attached either positively or negatively. And because of this ''Abhinivesha'', that is, what is the root cause of attachment? Our body and of course our mind. ''sadṛśe tatpravartate''. A person who is terribly attached to any object in this world, both in the form of like and dislike, and he has no choice but to behave according to his liking or disliking. What does it mean? It means if he likes, he will run towards that object, he wants to possess that object, he wants to be united with that object. But if somebody dislikes, he wants to run away. But because the attachment to that hatred is in the mind, wherever he runs, even if the object is a billion miles away, but as if it has possessed him like a ghost, we have to be extremely careful. So, we are all under the magical show of this, what we call ''Mahamaya.'' So, therefore, we have no choice. We are forced to behave as we are behaving. That is why we are born, we grow and we run after certain things. We try to run away from certain things and this phenomenon happens again and again and again. This is called ''sadṛśe tatpravartate'', helplessly we are carried by the stream of our own delusional thinking. ''vastvabhāvaṃ sa budhvaiva'', But a time will come by good actions done in many lives by the grace of God, by the grace of good people cultivating holy company, etc. ''vastvabhāvaṃ sa budhvaiva'' , I am running after phantoms. Really such a thing doesn't exist at all. ''niḥsaṃgaṃ'' , And then he becomes detached, disassociated and he will turn away. What does turn away mean? All this time he is thinking that my welfare, my happiness, my meaning of my life, everything depends upon something outside me. But now he understands everything depends upon something which is within me, not which is without me. That is outside me.

And then what does he do? He will turn. He becomes restless like a musk deer trying to find out the intoxicating fragrance that is emanating from its own navel. ''niḥsaṃgaṃ vinivartate'', That means what? He gives up his attachment. That means he understood through discrimination, through ''viveka'' and then ''viveka'' is naturally followed by ''vairagya''. That means when once we come to know this is poison, it is a death to me. We don't need to practice what we call dispassion. Automatically the mind will turn away from that if we understand properly. This is what he wants to say. Why are we so much clinging to this world or why is there so much of strong bondage on account of our attachment to the unreal objects? But we will never be attached if we think it is unreal. But we think it is very real. Therefore the mind runs after such objects. But a time will come when it understands what I am running after is just mere phantoms of the brain and it comes to its own pure state. Then it goes on searching inside. Then it understands I am the cause of my own misery and then slowly it purifies itself. It experiences higher states and one day it understands I am the self, I am Brahman etc. So these two phenomena, detachment from the external objects, attachment to one's own truth of the self, both take place. Sri Ramakrishna had put it so beautifully as a man is progressing towards the east, he need not make special effort to distance himself from the west. Automatically it takes place. So Gaudapada is telling here that our mind is running after the objects and we are being pulled by the mind because whatever the mind says we are only, you stand and we stand. The mind says sit, we sit. Now you sleep and then we sleep. You experience waking, we experience the waking. Mind says now dream and we go into the dream state and then it says now you stop thinking and we go into the deep sleep state. But slowly by experiencing negative things for a long time we become awakened and then our very nature will change. So this is called the arising of discrimination. By discriminatingly understanding that we should not rely upon any sense object because I understand their nature, the mind slowly but steadily comes away from its wanderings. Sri Ramakrishna, how beautifully he is illustrating these truths, again from the ''Upanishads'' only. Remember Ramakrishna's illustration of a bird. Once a bird happened to sit on a ship which was anchored in a particular place and it went to sleep. But meanwhile while it was sleeping the ship, that anchor is lifted off and slowly it started going deeper into the sea. By the time the bird woke up it was seeing only water all around. Then it flows to the east and after some time it doesn't see the land, it comes back. Similarly it flows to the south, west, north. Nowhere it doesn't get any rest. Then it just comes back, sits on the mast and then remains completely restful, unperturbed.

What is that mast? The truth hidden within each one of us. The body, mind are traveling in this ocean of the world, and that is compared to the ship. A ship is meant for travel like a train or airplane or a bus or anything, but at the same time, we are attached to that. But once we come to know that through the help of the world, there is no end to the world. You enjoy anything, billions of more things will come. But once we are tired of searching and then we do not find permanent rest, then we come back, we turn our attention inward and then we see. This beautiful example we get in both ''Brihadaranyaka'' and ''Chandogya'' also. So, therefore, what is the way out? Gaudapada is advocating discrimination as a remedy for all the problems of this world. What is discrimination? That the world is unreal and the world means our own body and mind. But within this body and mind, there is the Self, and we have to turn our attention to it. And this is what he wants to convey in the 80th ''Karika''.

निवृत्तस्याप्रवृत्तस्य निश्चला हि तथा स्थितिः ।

विषयः स हि बुद्धानां तत्साम्यमजमद्वयम् ॥ ८० ॥

nivṛttasyāpravṛttasya niścalā hi tathā sthitiḥ |

viṣayaḥ sa hi buddhānāṃ tatsāmyamajamadvayam || 80 ||

80. ''The mind, thus freed from attachment (to all external objects) and undistracted (by fresh objects) attains to its state of Immutability''. ''Being actually realised by the wise'', ''it is undifferentiated'', ''birthless and non-dual.''

Again, the beautiful way of putting it is that a person who is practicing discrimination will understand that every object in this world only furthers our grief, intensifies our unhappiness, and pulls us deeper and deeper into the net of illusion and delusion. So, slowly we have to give up. Give up what? We have to give up excessive attachment but, most importantly, the understanding that for me to be happy, I don't need to go anywhere. All the happiness is within me. This is ''nivrttasya''.

So when the mind ''chitta vritti nirodha''. This ''nivrtti'' word here is equivalent to ''chitta vritti nirodha''. So when we go on practicing, not allowing the mind to think various things but only to think one real object which is God, then what happens? ''Apraurttasya''. So the mind now is arrested in its wanderings. It doesn't want, and at the beginning, it is forced not to go here and there, but after some time when the understanding dawns, then what happens? It doesn't want to go. It has understood it is poison for me. Then what happens? ''Nischalahi tatha sthithi. Sthithi'' means that state of attainment. What is the ''nischala''? That is, it becomes completely motionless. ''Chala'' means motion. ''Nischala'' means motionless. It attains, and this is beautifully given in the Bhagavad Gita. It is giving the comparison. There is a lamp, an oil lamp, and it is kept in a windless place, and then there is no flickering at all.

yathā dīpo nivāta-stho neṅgate sopamā smṛitā

For a controlled mind, this is the beautiful analogy. Just as an oil lamp kept in a completely windless place goes on giving light steadfastly not flickering even to the least. That is the state of the mind.

''Vishayaha sahi buddhanam tat samyam ajam advayam. Vishayaha sahi buddhanam.''

This is the state of who? ''Buddhana'', awakened people, realized souls. This is the state, non-natural state. Of course, at the beginning, they have to work very hard but, in the course of time, through practicing again and again they attain to this state. That is why it is said it may take thousands of births.

So that is why,

''shanayi shanayi uparamet buddhya dhruti grihitaya atmasastham anakritva na kinchid apichintayet''.

So

बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते |

वासुदेव: सर्वमिति स महात्मा सुदुर्लभ: || B.G, 7.9.19||

bahūnāṁ janmanām ante jñānavān māṁ prapadyate

vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ

It may take a long time but what does it matter? Let it take because our attempt is to go beyond time and therefore the more concentration we have the less we become aware of the passage of time. Therefore this is only when we are not attempting concentration we fear oh how long it will take. If you are suffering from such kind of fear it may take many many births. Right now come to Varanasi, live here and do not move from here. You will attain to that state.

So there are a few very rare awakened souls. These awakened souls are called Buddhas. In fact, Gautama's name after realization is called Buddha. One who has awakened from the world of delusion, one who has awakened to the reality of his own true nature which is ''Atma'', a self-realized soul. What happens? The same mind which was so much distracted earlier becomes absolutely still. '<nowiki/>''Samyam'<nowiki/>'' means still and then it realizes '<nowiki/>''ajam''<nowiki/>'. I was never born even though it is a thought. It is expressed in the words of language but whenever we are studying the scriptures, remember our mind is functioning and the nature of the mind also can help us. If my mind is calm and quiet, full of positive thoughts, complete faith in the scriptures and in the realization of the teaching of our own ''guru'', then it will not become agitated. Then it understands I am really ''<nowiki/>'ajam''<nowiki/>', unborn, '''advayam''<nowiki/>'. There is no second. ''Samsara'' means world means second but there is no world. I am alone. ''<nowiki/>'Ekameva advityam''<nowiki/>', one alone. So the mind thus freed from all attachments to any object and undistracted by any fresh objects attains to its own state of immutability. Immutability means changefulness. Immutability means a non-changing state. Being actually realized, there were people, there are people, there will be people who realize this state and what happens being actually realized. So that state is undifferentiated, birthless, and non-dual. So a mind thus separated from its attachments and maintained away from the objects of its distractions attains to its own state of changeless purity. So Gaudapada is here giving a straight and pointed hint that everything depends upon the mind and mind is of two types as we have seen in the ''Amrutabindu Upanishad''. One is called ''Shuddham'', another one is called ''Ashuddham'' and further hint is given that the mind alone is the root cause of both bondage and liberation. First of bondage and later on of liberation and a controlled mind is itself the very nature of our own self. That is what Patanjali is telling. ''Sada Dhrushta Swaroope Avasthana''m. So there were men of wisdom. They attained to this state. It is not mere theory. They declare that the experience beyond the frontiers of the mind and intellect is the experience of the supreme reality, absolute, unborn, non-dual, and undifferentiated and we have to have faith. I have seen Swami Vivekananda declared at the Parliament of Religions. I have really experienced that state and that state is being further described here in the 81st ''Karika''. That reality which is free from birth, which is free from sleep and dream reveals itself by itself. For this ''Atman'' is from its very nature ever luminous. What is the state? What is the description of the realization of the realized souls as we have been discussing? Can it be really described? No. But language can point out the way and that is being done here in this 81st ''Shloka'' or ''Karika.'' So what is the nature of my own nature? The nature of the ''Atman'', the nature of the ''Brahman, Ajam'' is unborn, ''Anidram'', and it is what is called sleepless, ''Aswapnam'', and dreamless, and ''Prabhatam Bhavate Svayam''. It is absolutely like when the sun starts rising in the east then all darkness instantaneously, automatically vanishes. We don't need to say the sun is going to rise so you will have to disappear like that. No, not at all. ''Prabhatam Bhavate Svayam'' and ''Sakrud Vibhata'' once the ''Atma''n starts shining and when does it start shining? When all darkness is destroyed. What is the darkness? Our mind which is constituted of time, space, and causation. When we rise above this particular nature of the mind which is of the nature of limitation then what happens? The light shines all by itself. We don't need to say now I have removed the obstacles, you shine and a beautiful example is given elsewhere.

Imagine that there is a lighted lamp. It is covered by a thick pot and not one ray of light is coming out. Everything is completely dark. Now what is our attempt? We have to first of all slowly remove the pot. As we start lifting the pot, first a little gap is there, very very minute gap and then the light comes. With the help of that light, I know how to lift the pot more and more and more and then when the pot, when we succeed in completely removing that pot then you don't need to say oh light now I have removed the pot now you start giving light. Automatically that very light helps us to realize that state. This is called ''dharma'' means ''Atma'' here. As I said sometimes this Gaudapada, I wish he used straightforward known words instead of ''Atma'', he uses this word ''dharma. Dhatu svabhavadaha,'' by its own nature, ''Atman'' by its own nature, ''sakrudvibhadaha'', always is shining. All that we need to do is make an attempt to remove the obstacles, that's all. What happens? ''Svayam prabhatam bhavati'', the light itself starts as if early in the morning, as if the sun is rising and automatically all darkness disappears.

What is the nature of the self? ''Ajam,'' oh I thought I was born. ''Anidram aswapna'', these are the technical words. ''Nidra'' means sleep, ''swapna'' means dream. So earlier we have seen, just I am reminding you, though I should not remind you, so we have three states. So the waking state and the dream state, we suffer from ''nidra'' and ''swapna''. What is ''nidra''? We do not know what is our true nature. This absence of one's own true nature is called sleep. Just as when a person is deeply asleep, he doesn't know where he is or what others are doing. And then ''swapna'' means dream. So both the waking and the dream states are mind-borne. I like this person. Person is okay. I like, I dislike, these are all creations of our own mind. This is called dream state. So in both waking and dream, we suffer both from what is called imaginary understandings as well as complete absence of our own true nature. But in deep sleep, we only suffer not from dream, but from ''nidra''. That's why it is called ''nidra''. What is ''nidra''? That is, I don't know who I am, but I am not suffering from diffusion of things. That is why half of the bondage is disappearing there. This is what technical language we call it ''avarana shakti'' and ''vikshepa shakt''i. For those who are familiar with these terms, ''avarana shakti'' is what is called the covering up of the truth. ''Vikshepa shakti'' means the scattering power of the mind. In both waking and dream, we suffer from concealment of our true nature as well as we understand everything that I am not the self, nothing is the self, everything is different from everything else. But when it comes to deep sleep, I only suffer from one power of ''Maya'' that is called I don't know who I am, but at least I don't see anything else. So this is what happens when a person controls his mind. He realizes his own self and then he wakes up to the truth that I am unborn and I know what I am and I do not imagine because there is no mind at all and this is called ''prabhatam''. The morning has dawned, the dawn has come and once I come to that state, then I realize it is not something else, it is my own true nature. Very beautiful way of understanding which we will discuss in our next class.
[[Category:Mandukya Karika]]

Mandukya Karika Lecture 142 on 21-February-2024

2024-03-07T15:42:37Z

Radhika:

== Full Transcript (Not Corrected) ==
Practically, we are coming to the end of Gaudapada's explanation of the ''Mandukya Upanishad''. This is the last and fourth chapter. We are in the 78th ''Karika'' or verse. What is the essence of this? The ''shlokas'' we have, the verses that we have already covered, that Gaudapada wants to drill into our minds. The fact that we are pure ''Brahman'', we never had any birth. Therefore, everything associated with birth, like growth etc., this is called ''Shadurmi''. The sixfold changes do not exist. But with our present experience, we are in this world. We feel that there are innumerable beings, not only beings but non-living things also, which we are experiencing, living as well as non-living. One thing common about both these is their objects. Objects mean the target of my experience. Therefore, following the golden teaching of ''Vedanta'', whatever I experience is not me. I am something separate.

So this body-mind complex is that prism through which we experience what we call the waking state, dream state as well as dreamless, deep sleep state: ''Jagrat, Swapna and Sushupti.'' And we are convinced that this is the reality. But Gaudapada wants to remind us, there must be a definition of reality. Whatever doesn't change at any given time, that means that which is beyond time. That means time is equated with change. And beyond time means changeless, which means eternal. And that alone is the definition of truth, ''trikala abadhitam satyam''. But that is the truth. That is from the highest point of view. But as of now, we are having three states continuously, one after the other. All these three, not only are changing one after the other, they contradict each other. What we think is real in the waking state is not real, a totally different reality in the dream state.

And the absence of even the concepts of reality and non-reality in the dreamless state. So naturally, we are experiencing. And whatever we are experiencing depends upon the experiencer. And the experiencer is totally different. Now this is the truth. But that is a goal. We have to attain to that goal. So the first step is to practice that whatever I am experiencing is not me. The second step is that all these things, they are totally dependent upon me. This is a marvellous truth.

Supposing there is a person, he loves another person. And he thinks, 'I am getting so much joy, happiness, pleasure from this other person.' Now is the other person giving this happiness, or is it the false notion in the mind of the experiencer? And even we can understand that sometimes we don't enjoy happiness, sometimes downright unhappiness from the same object, sometimes terrible disgust, terrible what we call disassociation. We wish to run away from these things. What does it prove? It proves that if I think there is happiness, I get happiness. If I think it is full of sorrow and suffering, I get suffering. Just as in a dream, whatever we think becomes a reality.

Apply the same thing to everything that is experienced. If we have a positive idea and the object remains positive, so long as we can maintain that positive attitude, then what is the truth? The truth is me, which is unchanging. So what is the trouble? Why do I go on swinging from one extreme to the other extreme in the form of sometimes happy, sometimes unhappy? Because the mind is the root cause. The mind thinks, 'This is very beautiful, very enjoyable, let me enjoy.' And the same mind, after some time, thinks, 'This is disgusting, it doesn't give me happiness, let me be as far away as possible from it.' And that is what happens. This analysis of this experience, especially in our dream states, is very useful in our day-to-day, what we call waking state.

Of course, when we enter into the deep sleep state, there is neither happiness nor unhappiness, a profound state of darkness, ignorance. But it gives a sort of happiness because we neither experience happiness nor unhappiness, etc. There is no even subject-object division. Dichotomy is absent there. True. But we do not know who we are. Therefore, all the three states change, contradict, and therefore, I alone am the truth.

And if this is true, then what is my reality and what are these three things? Everything that changes is time-bound, space-bound, and object-bound, limited by time, space, and causation. What is the cause of this causation, of this limitation of these three? The mind. The very constitution of the mind is time, space, and causation. And when we can transcend the mind, all these problems will automatically disappear. And then what would be my state? This is the experience of sages who went beyond the mind, beyond time, space, causation. And they said that is the permanent state. That is the only real state. And practically, it is indescribable, except whatever we experience in these three states is not that. This is called negativity. That is, first we negate everything. Then we negate the very instrument by which we negate all these three states. And then it is possible to go beyond the mind. This is the essence. And for that, we have to practice spiritual disciplines. And the essence of all spiritual disciplines is how we can control our mind. This was exactly what Patanjali was hinting at, ''Yogaha Chitta Vrutti Nirodaha''. When we go beyond the power of the mind, the limitation of the mind, that means beyond time, space, causation, what remains is our own true nature. And that is why he said, ''Tatha Brushtu Swaroope Avasthanam'', that we remain as ourselves. Once a person knows who I am truly, thereafter, nothing, no illusion, no delusion can ever bind him. That is the essence of this, not only what we discussed earlier, but what is going to come practically to the end of this ''Mandukya Karikas''.

In our last class, we have been studying the 78th ''shloka'':

बुद्ध्वा'निमित्ततां सत्यां हेतुं पृथगनाप्नुवन् ।

वीतशोकं तथा काममभयं पदमश्नुते ॥ ७८ ॥

buddhvā'nimittatāṃ satyāṃ hetuṃ pṛthaganāpnuvan |

vītaśokaṃ tathā kāmamabhayaṃ padamaśnute || 78 ||

78. ''Having (thus) realised the absence of causality as the Ultimate Truth'', ''and also not finding any other cause (for birth), one attains to that (the state of liberation'') ''which is free from grief, desire and fear.''

Again, this is to instill into our minds that in our state of bondage, constantly, these three are going on. First there comes desire, then there comes fear, then there comes grief. This is a beautiful analysis. If there is a mind, if you can imagine a mind without any desires, then there will be absolutely no fear. The true reason for fear is twofold. Two causes are mentioned. Why do we fear? What are those two?

First of all, we may lose what we already have: wealth, health, beauty. Not just "may," but definitely we will lose it. Even though we do not actually think in those lines, when we are not aware of a thing, we have already lost it. Of course, in deep sleep, a rich man does not know that he is wealthy, a young man does not know he is young, and a prisoner about to be executed next morning has absolutely no fear at all. So, this is the first cause of fear: whatever we have, we might lose, and definitely whatever can be lost will be lost. Murphy's law is there—something can go wrong, and it will definitely go wrong. If there are many reasons for change, everything will happen at some point in time or rather sometimes all at the same time.

What is the second reason? We have so many unfulfilled desires, and somehow we hope against hope that we might be able to fulfill them and thereby derive some happiness. And fear is always lurking: I may not get what I am expecting to get. This beautiful discrimination between what I have and what I am expecting to have—both can be lost. And why should they be lost? Because whatever is separate from me will be lost. I am separate from the body, so the body can be lost. I am separate from the mind, so the mind can be lost. But what I am, that can never be separated from me. And therefore, there is no question of losing it.

And what is the nature of this "I"? We are profoundly ignorant of it. That is where the scripture comes in and tells us. Actually, the scripture teaches two things: the unreality of the world and the reality of oneself. Even though we don't know about the self, we need to know about the self. The scripture is telling us that our true nature is this. Somehow, it is justified. But we are arrogant in our thinking. We believe, "I am in the world. I know the world." Yet, we behave as if we are profoundly ignorant of the world. What does it mean? It means that even though the world is there, first of all, continuously it is changing. From birth until death, my body is changing. My mind is changing. So every single object in this world is continuously changing. As I mentioned earlier, time means change. Therefore, if everything is changing, do I accept that everything is changing? What it means is, now I am happy, but it will change. Then I will be unhappy. Then that also will change. I am born, that will change. Death is the final change. Birth, growth, youth, middle age, old age, disease, decay, and death. So everything is changing. Do I realize that fact? So if somebody loves me, I think it is permanent that I am going to be loved. And if I am loving somebody, permanently I am going to love that person. But such a notion is the most horrid notion in the world, the most delusional notion in the world, because everything is changing. A simple example: a hot prepared meal right now may be very delicious, but keep it for a few days, it starts decomposing itself. And it is no longer desirable, but not only disgusting, it can be terribly poisonous also. Are we accepting that? No. We hope to love somebody and to be loved by somebody, and it will be eternal and permanent. Even though every day, whenever we think of any other object, already our love for a particular object is completely forgotten. If we can keep it in mind, then we are liberated souls. But unfortunately, bondage comes with the mistaken notion that everything is permanent. I will be living forever and I will be loving forever. I will be loved forever. I will be happy forever, etc., etc. So we have to awaken, but we do not understand this truth. So the scripture has to tell us what is the reality about the world and what is the reality about my own self.

This is what Gaudapada repeatedly emphasizes in the 78th ''Karik''a: ''Buddhva,'' having thoroughly understood, not merely intellectually, but realizing and knowing this as the permanent truth, the eternal truth. What is it? ''ā'nimittatāṃ satyāṃ'', It is the birth of this world. That means the birth of my body, the birth of my mind, everything related to birth. There is no cause because the theory of causality, cause and effect, always go together. If there is no effect, you cannot think of a cause. If there is no cause, you cannot think of the effect. If one goes, the other disappears. Therefore, once having realized through spiritual practice, ''hetuṃ pṛthaganāpnuvan,'' and there is ''hetum'', which means the cause of birth or rebirth. So besides the theory of causality, there is no other theory or cause for birth. That means, in simple words, there is no world. It is ''ajati,'' never born. We are only thinking it is born, just like we see many dreams, many marvellous things, and having not obtained any other cause for the birth of this world. And what we have been thinking, that one cause is that God has created this world, is maintaining this world, and he will destroy this world. Even that also we transcend. Having attained to that state, there is no birth. That means, I have no birth. What happens? He attains ''ashnute''. He attains. Attains what? ''Padam''. That particular state. ''Padam'' means a particular state. What is the state qualified by? First of all, ''vitashokam'', there is no grief. This is called the state of blissfulness, absolute bliss. ''Tatha kamam''. And when a person is very happy, he will not desire anything. This is a marvellous truth. Whether it is small happiness or big happiness, people rarely notice this psychological truth. What is it? Suppose you are eating a sweet, maybe a very ordinary sweet, but there is nothing called ordinary and extraordinary. If you think the extraordinary is ordinary or you may think the ordinary is extraordinary and when you are very hungry, even the most ordinary food happens to be extraordinarily attractive. So, this person, he will not have any desire so long as he remains in the state of happiness. This is an astonishing fact. Maybe the happiness of what is called chewing gum or chocolate or a lozenge you are putting in your mouth and you are enjoying it. So long as there is that experience of happiness, you will not desire a second thing. This is okay, but it would have been better if I had got something else or this is first class. So, it would be nice if I can have a second one. All these sorts of thoughts can come only when that happiness comes to an end and after that the mind thinks. That means the mind will not think anything else, it just experiences, though for a short time, that bliss. That is called ''Vithashokam''. That is a divide of any type of unhappiness and in that state, ''Kamam Najayate'', there would be no desire for anything and then because desire is the root cause of fear.

As I just now, as we discussed that what I may lose what I have or I may not get what I want, such a state will not have when a person transcends the false belief called causality. Then ''Abhayam Padam Ashnute'', he attains to his own true state which is divide of grief, divide of desire, divide of fear. In human language, this is the highest description anybody can give. There is no other way. So, by describing the state of liberation to be a state of one's own existence in which grief, desire and fear have no place at all and then Gaudapada discreetly indicates a state of experience, completely detached from all our false identifications from our body, mind, intellect. And then what is the cause of our grief? Sri Ramakrishna says, quoting a Bengali saying, "''Pancha Bhutair Bhande, Brahma Pude Kande," Ishwara'' falling into the net of the five elements, he weeps. That means what? ''Ishwara'' forgets, God forgets, I am the God. He might think I am a dog, reverse. So, but when the knowledge comes, dawn of knowledge lies beyond the choking states of these illusory phantoms and their false threats. And the same thought is carried on in the 79th ''Karika.''

अभूताभिनिवेशाद्धि सदृशे तत्प्रवर्तते ।

वस्त्वभावं स बुध्वैव निःसंगं विनिवर्तते ॥ ७९ ॥

abhūtābhiniveśāddhi sadṛśe tatpravartate |

vastvabhāvaṃ sa budhvaiva niḥsaṃgaṃ vinivartate || 79 ||

79. ''On account of attachment to the unreal objects'', ''the mind runs after such objects''. ''But it comes back (to its own pure state) when it becomes unattached (to objects) realising their unreality''.

All these ''Karikas'' are, I would say, gems of truth. Even though the language I wish would be a little more simpler. If it was Shankaracharya, he had the talent much better than his grand ''guru'' to put these ideas in much, much better ways. I mean the very language is very present. Most marvellous, beautiful, poetical language, but expressing the same meanings. So, why do people suffer? This is the translation of the 79th ''Karika''. On account of attachment to the unreal objects, the mind runs after such objects. But it comes back to its own pure state when it becomes unattached to objects, realizing their unreality. What is the essence of the 79th? Our deep attachment to objects. What do we mean by deep attachments? Are we really, when we analyze what we call our concept of this world, our concept of attachment or even detachment? I love, I hate. And both are direct causes of bondage. If you say, I hate this person, it doesn't mean you are free. You are in greater bondage. Why? Because your hatred makes you forget your God, yourself and makes you think only that particular person. Whether you are fearing, whether you are desiring, whether you are running after some object, any attachment to this world and the world is called an object. So, the whole world is an object, but it changes its forms into myriad ways. So, ''Abhuta Abhinivesha. Bhuta'' means what? Unreality here. An unborn world. So, there is a, like you know, you go to a magician's show, magic show and you are telling everybody, I am going to a magical show. And by that you imply 100% correctly that this is just an appearance. There is no reality. But supposing you forget your own understanding and you become, oh, that rabbit, the most marvellous rabbit I have seen, I would like to possess it. Because we have to extend our imagination. If a magician can bring out a rabbit, is that the only thing he could do? Can he bring out a beautiful young woman or can he not? When it is, is it possible to bring out a very talented, good-looking young man? Absolutely. Anything. A rich man? Yes. A poor man? Yes. A happy man? Yes. An unhappy person? Yes. A ferocious tiger? Yes. If a magician has that power of bringing rabbits, he can bring out anything. And in our ''Vedantic'' terminology, ''Maya'' is called the magician. So, everything that we experience is magic, including our friends, our enemies, what we call a desirable object, undesirable object, etc.

So, what happens? We are deeply attached. And that is where my Gurudeva, Yathishananda Maharaj used to point out that if I dislike something, if I hate something, that hatred is greater bondage than attachment itself. Why? Because we think I hate this thing, so I am not attached to it. In fact, my mind thinks it is more attached in the sense, the mind runs after this hated thing, thinks more and more and more. Not only that, the more we think what we don't like, the more our hatred grows, the more the strength of the attachment grows. So, this is the truth. So, we are attached either positively or negatively. And because of this ''Abhinivesha'', that is, what is the root cause of attachment? Our body and of course our mind. ''sadṛśe tatpravartate''. A person who is terribly attached to any object in this world, both in the form of like and dislike, and he has no choice but to behave according to his liking or disliking. What does it mean? It means if he likes, he will run towards that object, he wants to possess that object, he wants to be united with that object. But if somebody dislikes, he wants to run away. But because the attachment to that hatred is in the mind, wherever he runs, even if the object is a billion miles away, but as if it has possessed him like a ghost, we have to be extremely careful. So, we are all under the magical show of this, what we call ''Mahamaya.'' So, therefore, we have no choice. We are forced to behave as we are behaving. That is why we are born, we grow and we run after certain things. We try to run away from certain things and this phenomenon happens again and again and again. This is called ''sadṛśe tatpravartate'', helplessly we are carried by the stream of our own delusional thinking. ''vastvabhāvaṃ sa budhvaiva'', But a time will come by good actions done in many lives by the grace of God, by the grace of good people cultivating holy company, etc. ''vastvabhāvaṃ sa budhvaiva'' , I am running after phantoms. Really such a thing doesn't exist at all. ''niḥsaṃgaṃ'' , And then he becomes detached, disassociated and he will turn away. What does turn away mean? All this time he is thinking that my welfare, my happiness, my meaning of my life, everything depends upon something outside me. But now he understands everything depends upon something which is within me, not which is without me. That is outside me.

And then what does he do? He will turn. He becomes restless like a musk deer trying to find out the intoxicating fragrance that is emanating from its own navel. ''niḥsaṃgaṃ vinivartate'', That means what? He gives up his attachment. That means he understood through discrimination, through ''viveka'' and then ''viveka'' is naturally followed by ''vairagya''. That means when once we come to know this is poison, it is a death to me. We don't need to practice what we call dispassion. Automatically the mind will turn away from that if we understand properly. This is what he wants to say. Why are we so much clinging to this world or why is there so much of strong bondage on account of our attachment to the unreal objects? But we will never be attached if we think it is unreal. But we think it is very real. Therefore the mind runs after such objects. But a time will come when it understands what I am running after is just mere phantoms of the brain and it comes to its own pure state. Then it goes on searching inside. Then it understands I am the cause of my own misery and then slowly it purifies itself. It experiences higher states and one day it understands I am the self, I am Brahman etc. So these two phenomena, detachment from the external objects, attachment to one's own truth of the self, both take place. Sri Ramakrishna had put it so beautifully as a man is progressing towards the east, he need not make special effort to distance himself from the west. Automatically it takes place. So Gaudapada is telling here that our mind is running after the objects and we are being pulled by the mind because whatever the mind says we are only, you stand and we stand. The mind says sit, we sit. Now you sleep and then we sleep. You experience waking, we experience the waking. Mind says now dream and we go into the dream state and then it says now you stop thinking and we go into the deep sleep state. But slowly by experiencing negative things for a long time we become awakened and then our very nature will change. So this is called the arising of discrimination. By discriminatingly understanding that we should not rely upon any sense object because I understand their nature, the mind slowly but steadily comes away from its wanderings. Sri Ramakrishna, how beautifully he is illustrating these truths, again from the ''Upanishads'' only. Remember Ramakrishna's illustration of a bird. Once a bird happened to sit on a ship which was anchored in a particular place and it went to sleep. But meanwhile while it was sleeping the ship, that anchor is lifted off and slowly it started going deeper into the sea. By the time the bird woke up it was seeing only water all around. Then it flows to the east and after some time it doesn't see the land, it comes back. Similarly it flows to the south, west, north. Nowhere it doesn't get any rest. Then it just comes back, sits on the mast and then remains completely restful, unperturbed.

What is that mast? The truth hidden within each one of us. The body, mind are traveling in this ocean of the world, and that is compared to the ship. A ship is meant for travel like a train or airplane or a bus or anything, but at the same time, we are attached to that. But once we come to know that through the help of the world, there is no end to the world. You enjoy anything, billions of more things will come. But once we are tired of searching and then we do not find permanent rest, then we come back, we turn our attention inward and then we see. This beautiful example we get in both ''Brihadaranyaka'' and ''Chandogya'' also. So, therefore, what is the way out? Gaudapada is advocating discrimination as a remedy for all the problems of this world. What is discrimination? That the world is unreal and the world means our own body and mind. But within this body and mind, there is the Self, and we have to turn our attention to it. And this is what he wants to convey in the 80th ''Karika''.

निवृत्तस्याप्रवृत्तस्य निश्चला हि तथा स्थितिः ।

विषयः स हि बुद्धानां तत्साम्यमजमद्वयम् ॥ ८० ॥

nivṛttasyāpravṛttasya niścalā hi tathā sthitiḥ |

viṣayaḥ sa hi buddhānāṃ tatsāmyamajamadvayam || 80 ||

80. ''The mind, thus freed from attachment (to all external objects) and undistracted (by fresh objects) attains to its state of Immutability''. ''Being actually realised by the wise'', ''it is undifferentiated'', ''birthless and non-dual.''

Again, the beautiful way of putting it is that a person who is practicing discrimination will understand that every object in this world only furthers our grief, intensifies our unhappiness, and pulls us deeper and deeper into the net of illusion and delusion. So, slowly we have to give up. Give up what? We have to give up excessive attachment but, most importantly, the understanding that for me to be happy, I don't need to go anywhere. All the happiness is within me. This is ''nivrttasya''.

So when the mind ''chitta vritti nirodha''. This ''nivrtti'' word here is equivalent to ''chitta vritti nirodha''. So when we go on practicing, not allowing the mind to think various things but only to think one real object which is God, then what happens? ''Apraurttasya''. So the mind now is arrested in its wanderings. It doesn't want, and at the beginning, it is forced not to go here and there, but after some time when the understanding dawns, then what happens? It doesn't want to go. It has understood it is poison for me. Then what happens? ''Nischalahi tatha sthithi. Sthithi'' means that state of attainment. What is the ''nischala''? That is, it becomes completely motionless. ''Chala'' means motion. ''Nischala'' means motionless. It attains, and this is beautifully given in the Bhagavad Gita. It is giving the comparison. There is a lamp, an oil lamp, and it is kept in a windless place, and then there is no flickering at all. ''Yatha deepo nivatastho na ingate sa upama smruta''. For a controlled mind, this is the beautiful analogy. Just as an oil lamp kept in a completely windless place goes on giving light steadfastly not flickering even to the least. That is the state of the mind. ''Vishayaha sahi buddhanam tat samyam ajam advayam. Vishayaha sahi buddhanam.'' This is the state of who? ''Buddhana'', awakened people, realized souls. This is the state, non-natural state. Of course, at the beginning, they have to work very hard but, in the course of time, through practicing again and again they attain to this state. That is why it is said it may take thousands of births.

So that is why ''shanayi shanayi uparamet buddhya dhruti grihitaya atmasastham anakritva na kinchid apichintayet''. So b''ahunam janmanamante jnanavan mam prapadyate vasudevah sarvam iti sa mahatma sudurlabhah''. It may take a long time but what does it matter? Let it take because our attempt is to go beyond time and therefore the more concentration we have the less we become aware of the passage of time. Therefore this is only when we are not attempting concentration we fear oh how long it will take. If you are suffering from such kind of fear it may take many many births. Right now come to Varanasi, live here and do not move from here. You will attain to that state.

So there are a few very rare awakened souls. These awakened souls are called Buddhas. In fact, Gautama's name after realization is called Buddha. One who has awakened from the world of delusion, one who has awakened to the reality of his own true nature which is ''Atma'', a self-realized soul. What happens? The same mind which was so much distracted earlier becomes absolutely still. '<nowiki/>''Samyam'<nowiki/>'' means still and then it realizes '<nowiki/>''ajam''<nowiki/>'. I was never born even though it is a thought. It is expressed in the words of language but whenever we are studying the scriptures, remember our mind is functioning and the nature of the mind also can help us. If my mind is calm and quiet, full of positive thoughts, complete faith in the scriptures and in the realization of the teaching of our own guru, then it will not become agitated. Then it understands I am really ''<nowiki/>'ajam''<nowiki/>', unborn, '''advayam''<nowiki/>'. There is no second. Samsara means world means second but there is no world. I am alone. ''<nowiki/>'Ekameva advityam''<nowiki/>', one alone. So the mind thus freed from all attachments to any object and undistracted by any fresh objects attains to its own state of immutability. Immutability means changefulness. Immutability means a non-changing state. Being actually realized, there were people, there are people, there will be people who realize this state and what happens being actually realized. So that state is undifferentiated, birthless, and non-dual. So a mind thus separated from its attachments and maintained away from the objects of its distractions attains to its own state of changeless purity. So Gaudapada is here giving a straight and pointed hint that everything depends upon the mind and mind is of two types as we have seen in the ''Amrutavindu Upanishad''. One is called ''Shuddham'', another one is called ''Ashuddham'' and further hint is given that the mind alone is the root cause of both bondage and liberation. First of bondage and later on of liberation and a controlled mind is itself the very nature of our own self. That is what Patanjali is telling. So there were men of wisdom. They attained to this state. It is not mere theory. They declare that the experience beyond the frontiers of the mind and intellect is the experience of the supreme reality, absolute, unborn, non-dual, and undifferentiated and we have to have faith. I have seen Swami Vivekananda declared at the Parliament of Religions. I have really experienced that state and that state is being further described here in the 81st ''Karika''. That reality which is free from birth, which is free from sleep and dream reveals itself by itself. For this ''Atman'' is from its very nature ever luminous. What is the state? What is the description of the realization of the realized souls as we have been discussing? Can it be really described? No. But language can point out the way and that is being done here in this 81st ''Shloka'' or ''Karika.'' So what is the nature of my own nature? The nature of the ''Atman'', the nature of the ''Brahman, Ajam'' is unborn, ''Anidram'', and it is what is called sleepless, ''Aswapnam'', and dreamless, and ''Prabhatam Bhavate Svayam''. It is absolutely like when the sun starts rising in the east then all darkness instantaneously, automatically vanishes. We don't need to say the sun is going to rise so you will have to disappear like that. No, not at all. ''Prabhatam Bhavate Svayam'' and ''Sakrud Vibhata'' once the ''Atma''n starts shining and when does it start shining? When all darkness is destroyed. What is the darkness? Our mind which is constituted of time, space, and causation. When we rise above this particular nature of the mind which is of the nature of limitation then what happens? The light shines all by itself. We don't need to say now I have removed the obstacles, you shine and a beautiful example is given elsewhere.

Imagine that there is a lighted lamp. It is covered by a thick pot and not one ray of light is coming out. Everything is completely dark. Now what is our attempt? We have to first of all slowly remove the pot. As we start lifting the pot, first a little gap is there, very very minute gap and then the light comes. With the help of that light, I know how to lift the pot more and more and more and then when the pot, when we succeed in completely removing that pot then you don't need to say oh light now I have removed the pot now you start giving light. Automatically that very light helps us to realize that state. This is called dharma means ''Atma'' here. As I said sometimes this Gaudapada, I wish he used straightforward known words instead of ''Atma'', he uses this word ''dharma. Dhatu svabhavadaha,'' by its own nature, ''Atman'' by its own nature, ''sakrudvibhadaha'', always is shining. All that we need to do is make an attempt to remove the obstacles, that's all. What happens? ''Svayam prabhatam bhavati'', the light itself starts as if early in the morning, as if the sun is rising and automatically all darkness disappears.

What is the nature of the self? ''Ajam,'' oh I thought I was born. ''Anidram aswapna'', these are the technical words. ''Nidra'' means sleep, ''swapna'' means dream. So earlier we have seen, just I am reminding you, though I should not remind you, so we have three states. So the waking state and the dream state, we suffer from anidra and we suffer from, we suffer from ''nidra'' and ''swapna''. What is ''nidra''? We do not know what is our true nature. This absence of one's own true nature is called sleep. Just as when a person is deeply asleep, he doesn't know where he is or what others are doing. And then ''swapna'' means dream. So both the waking and the dream states are mind-borne. I like this person. Person is okay. I like, I dislike, these are all creations of our own mind. This is called dream state. So in both waking and dream, we suffer both from what is called imaginary understandings as well as complete absence of our own true nature. But in deep sleep, we only suffer not from dream, but from ''nidra''. That's why it is called ''nidra''. What is ''nidra''? That is, I don't know who I am, but I am not suffering from diffusion of things. That is why half of the bondage is disappearing there. This is what technical language we call it ''avarana shakti'' and ''vikshepa shakt''i. For those who are familiar with these terms, ''avarana shakti'' is what is called the covering up of the truth. ''Vikshepa shakti'' means the scattering power of the mind. In both waking and dream, we suffer from concealment of our true nature as well as we understand everything that I am not the self, nothing is the self, everything is different from everything else. But when it comes to deep sleep, I only suffer from one power of ''Maya'' that is called I don't know who I am, but at least I don't see anything else. So this is what happens when a person controls his mind. He realizes his own self and then he wakes up to the truth that I am unborn and I know what I am and I do not imagine because there is no mind at all and this is called ''prabhatam''. The morning has dawned, the dawn has come and once I come to that state, then I realize it is not something else, it is my own true nature. Very beautiful way of understanding which we will discuss in our next class.
[[Category:Mandukya Karika]]

Mandukya Karika Lecture 142 on 21-February-2024

2024-03-07T14:07:58Z

Radhika:

== Full Transcript (Not Corrected) ==
Practically, we are coming to the end of Gaudapada's explanation of the ''Mandukya Upanishad''. This is the last and fourth chapter. We are in the 78th ''Karika'' or verse. What is the essence of this? The ''shlokas'' we have, the verses that we have already covered, that Gaudapada wants to drill into our minds. The fact that we are pure ''Brahman'', we never had any birth. Therefore, everything associated with birth, like growth etc., this is called ''Shadurmi''. The sixfold changes do not exist. But with our present experience, we are in this world. We feel that there are innumerable beings, not only beings but non-living things also, which we are experiencing, living as well as non-living. One thing common about both these is their objects. Objects mean the target of my experience. Therefore, following the golden teaching of ''Vedanta'', whatever I experience is not me. I am something separate.

So this body-mind complex is that prism through which we experience what we call the waking state, dream state as well as dreamless, deep sleep state. And we are convinced that this is the reality. But Gaudapada wants to remind us, there must be a definition of reality. Whatever doesn't change at any given time, that means that which is beyond time. That means time is equated with change. And beyond time means changeless, which means eternal. And that alone is the definition of truth. But that is the truth. That is from the highest point of view. But as of now, we are having three states continuously, one after the other. All these three, not only are changing one after the other, they contradict each other. What we think is real in the waking state is not real, a totally different reality in the dream state.

And the absence of even the concepts of reality and non-reality in the dreamless state. So naturally, we are experiencing. And whatever we are experiencing depends upon the experiencer. And the experiencer is totally different. Now this is the truth. But that is a goal. We have to attain to that goal. So the first step is to practice that whatever I am experiencing is not me. The second step is that all these things, they are totally dependent upon me. This is a marvellous truth.

Supposing there is a person, he loves another person. And he thinks, 'I am getting so much joy, happiness, pleasure from this other person.' Now is the other person giving this happiness, or is it the false notion in the mind of the experiencer? And even we can understand that sometimes we don't enjoy happiness, sometimes downright unhappiness from the same object, sometimes terrible disgust, terrible what we call disassociation. We wish to run away from these things. What does it prove? It proves that if I think there is happiness, I get happiness. If I think it is full of sorrow and suffering, I get suffering. Just as in a dream, whatever we think becomes a reality.

Apply the same thing to everything that is experienced. If we have a positive idea and the object remains positive, so long as we can maintain that positive attitude, then what is the truth? The truth is me, which is unchanging. So what is the trouble? Why do I go on swinging from one extreme to the other extreme in the form of sometimes happy, sometimes unhappy? Because the mind is the root cause. The mind thinks, 'This is very beautiful, very enjoyable, let me enjoy.' And the same mind, after some time, thinks, 'This is disgusting, it doesn't give me happiness, let me be as far away as possible from it.' And that is what happens. This analysis of this experience, especially in our dream states, is very useful in our day-to-day, what we call waking state.

Of course, when we enter into the deep sleep state, there is neither happiness nor unhappiness, a profound state of darkness, ignorance. But it gives a sort of happiness because we neither experience happiness nor unhappiness, etc. There is no even subject-object division. Dichotomy is absent there. True. But we do not know who we are. Therefore, all the three states change, contradict, and therefore, I alone am the truth.

And if this is true, then what is my reality and what are these three things? Everything that changes is time-bound, space-bound, and object-bound, limited by time, space, and causation. What is the cause of this causation, of this limitation of these three? The mind. The very constitution of the mind is time, space, and causation. And when we can transcend the mind, all these problems will automatically disappear. And then what would be my state? This is the experience of sages who went beyond the mind, beyond time, space, causation. And they said that is the permanent state. That is the only real state. And practically, it is indescribable, except whatever we experience in these three states is not that. This is called negativity. That is, first we negate everything. Then we negate the very instrument by which we negate all these three states. And then it is possible to go beyond the mind. This is the essence. And for that, we have to practice spiritual disciplines. And the essence of all spiritual disciplines is how we can control our mind. This was exactly what Patanjali was hinting at. When we go beyond the power of the mind, the limitation of the mind, that means beyond time, space, causation, what remains is our own true nature. And that is why he said, that we remain as ourselves. Once a person knows who I am truly, thereafter, nothing, no illusion, no delusion can ever bind him. That is the essence of this, not only what we discussed earlier, but what is going to come practically to the end of this ''Mandukya Karikasa''.

In our last class, we have been studying the 78th ''shloka'':

बुद्ध्वा'निमित्ततां सत्यां हेतुं पृथगनाप्नुवन् ।

वीतशोकं तथा काममभयं पदमश्नुते ॥ ७८ ॥

buddhvā'nimittatāṃ satyāṃ hetuṃ pṛthaganāpnuvan |

vītaśokaṃ tathā kāmamabhayaṃ padamaśnute || 78 ||

78. ''Having (thus) realised the absence of causality as the Ultimate Truth'', ''and also not finding any other cause (for birth), one attains to that (the state of liberation'') ''which is free from grief, desire and fear.''

Having thus realized the absence of causality as the ultimate truth and also not finding any other cause for birth, one attains to that state of liberation which is free from grief, desire, and fear. Again, this is to instill into our minds that in our state of bondage, constantly, these three are going on. First there comes desire, then there comes fear, then there comes grief. This is a beautiful analysis. If there is a mind, if you can imagine a mind without any desires, then there will be absolutely no fear. Because fear comes, the true reason for fear is twofold. Two causes are mentioned. Why do we fear? What are those two?

First of all, we may lose what we already have: wealth, health, beauty. Not just "may," but definitely we will lose it. Even though we do not actually think in those lines, when we are not aware of a thing, we have already lost it. Of course, in deep sleep, a rich man does not know that he is wealthy, a young man does not know he is young, and a prisoner about to be executed next morning has absolutely no fear at all. So, this is the first cause of fear: whatever we have, we might lose, and definitely whatever can be lost will be lost. Murphy's law is there—something can go wrong, and it will definitely go wrong. If there are many reasons for change, everything will happen at some point in time or rather sometimes all at the same time.

What is the second reason? We have so many unfulfilled desires, and somehow we hope against hope that we might be able to fulfill them and thereby derive some happiness. And fear is always lurking: I may not get what I am expecting to get. This beautiful discrimination between what I have and what I am expecting to have—both can be lost. And why should they be lost? Because whatever is separate from me will be lost. I am separate from the body, so the body can be lost. I am separate from the mind, so the mind can be lost. But what I am, that can never be separated from me. And therefore, there is no question of losing it.

And what is the nature of this "I"? We are profoundly ignorant of it. That is where the scripture comes in and tells us. Actually, the scripture teaches two things: the unreality of the world and the reality of oneself. Even though we don't know about the self, we need to know about the self. The scripture is telling us that our true nature is this. Somehow, it is justified. But we are arrogant in our thinking. We believe, "I am in the world. I know the world." Yet, we behave as if we are profoundly ignorant of the world. What does it mean? It means that even though the world is there, first of all, continuously it is changing. From birth until death, my body is changing. My mind is changing. So every single object in this world is continuously changing. As I mentioned earlier, time means change. Therefore, if everything is changing, do I accept that everything is changing? What it means is, now I am happy, but it will change. Then I will be unhappy. Then that also will change. I am born, that will change. Death is the final change. Birth, growth, youth, middle age, old age, disease, decay, and death. So everything is changing. Do I realize that fact? So if somebody loves me, I think it is permanent that I am going to be loved. And if I am loving somebody, permanently I am going to love that person. But such a notion is the most horrid notion in the world, the most delusional notion in the world, because everything is changing. A simple example: a hot prepared meal right now may be very delicious, but keep it for a few days, it starts decomposing itself. And it is no longer desirable, but not only disgusting, it can be terribly poisonous also. Are we accepting that? No. We hope to love somebody and to be loved by somebody, and it will be eternal and permanent. Even though every day, whenever we think of any other object, already our love for a particular object is completely forgotten. If we can keep it in mind, then we are liberated souls. But unfortunately, bondage comes with the mistaken notion that everything is permanent. I will be living forever and I will be loving forever. I will be loved forever. I will be happy forever, etc., etc. So we have to awaken, but we do not understand this truth. So the scripture has to tell us what is the reality about the world and what is the reality about my own self.

This is what Gaudapada repeatedly emphasizes in the 78th ''Karik''a: Buddha, having thoroughly understood, not merely intellectually, but realizing and knowing this as the permanent truth, the eternal truth. What is it? It is the birth of this world. That means the birth of my body, the birth of my mind, everything related to birth. There is no cause because the theory of causality, cause and effect, always go together. If there is no effect, you cannot think of a cause. If there is no cause, you cannot think of the effect. If one goes, the other disappears. Therefore, once having realized through spiritual practice, and there is hetum, which means the cause of birth or rebirth. So besides the theory of causality, there is no other theory or cause for birth. That means, in simple words, there is no world. It is ajati, never born. We are only thinking it is born, just like we see many dreams, many marvellous things, and having not obtained any other cause for the birth of this world. And what we have been thinking, that one cause is that God has created this world, is maintaining this world, and he will destroy this world. Even that also we transcend. Having attained to that state, there is no birth. That means, I have no birth. What happens? He attains ashnute. He attains. Attains what? ''Padam''. That particular state. ''Padam'' means a particular state. What is the state qualified by? First of all, ''pitashokam'', there is no grief. This is called the state of blissfulness, absolute bliss. Tatha kamam. And when a person is very happy, he will not desire anything. This is a marvellous truth. Whether it is small happiness or big happiness, people rarely notice this psychological truth. What is it? Suppose you are eating a sweet, maybe a very ordinary sweet, but there is nothing called ordinary and extraordinary. If you think the extraordinary is ordinary or you may think the ordinary is extraordinary and when you are very hungry, even the most ordinary food happens to be extraordinarily attractive. So, this person, he will not have any desire so long as he remains in the state of happiness. This is an astonishing fact. Maybe the happiness of what is called chewing gum or chocolate or a lozenge you are putting in your mouth and you are enjoying it. So long as there is that experience of happiness, you will not desire a second thing. This is okay, but it would have been better if I had got something else or this is first class.

So, it would be nice if I can have a second one. All these sorts of thoughts can come only when that happiness comes to an end and after that the mind thinks. That means the mind will not think anything else, it just experiences, though for a short time, that bliss. That is called ''Vithashokam''. That is a divide of any type of unhappiness and in that state, ''Kamam Najayate'', there would be no desire for anything and then because desire is the root cause of fear. As I just now, as we discussed that what I may lose what I have or I may not get what I want, such a state will not have when a person transcends the false belief called causality. Then Abhayam Padam Ashnute, he attains to his own true state which is divide of grief, divide of desire, divide of fear. In human language, this is the highest description anybody can give. There is no other way. So, by describing the state of liberation to be a state of one's own existence in which grief, desire and fear have no place at all and then Gaudapada discreetly indicates a state of experience, completely detached from all our false identifications from our body, mind, intellect. And then what is the cause of our grief? Sri Ramakrishna says, quoting a Bengali saying, "Pancha Bhutair Bhande, Brahma Pude Kande," Ishwara falling into the net of the five elements, he weeps. That means what? Ishwara forgets, God forgets, I am the God. He might think I am a dog, reverse. So, but when the knowledge comes, dawn of knowledge lies beyond the choking states of these illusory phantoms and their false threats. And the same thought is carried on in the 79th Karika. Abhota Abhinivesha Adhi Sadrushetat Pravartate Vastu Abhavam Sa Budhva Eva Nishangam Vinivartate. All these karikas are, I would say, gems of truth. Even though the language I wish would be a little more simpler. If it was Shankaracharya, he had the talent much better than his grand guru to put these ideas in much, much better ways. I mean the very language is very present. Most marvellous, beautiful, poetical language, but expressing the same meanings. So, why do people suffer? This is the translation of the 79th Karika. On account of attachment to the unreal objects, the mind runs after such objects. But it comes back to its own pure state when it becomes unattached to objects, realizing their unreality. What is the essence of the 79th? Our deep attachment to objects. What do we mean by deep attachments? Are we really, when we analyze what we call our concept of this world, our concept of attachment or even detachment? I love, I hate. And both are direct causes of bondage. If you say, I hate this person, it doesn't mean you are free. You are in greater bondage. Why? Because your hatred makes you forget your God, yourself and makes you think only that particular person. Whether you are fearing, whether you are desiring, whether you are running after some object, any attachment to this world and the world is called an object. So, the whole world is an object, but it changes its forms into myriad ways. So, Abhuta Abhinivesha. Bhuta means what? Unreality here. An unborn world. So, there is a, like you know, you go to a magician's show, magic show and you are telling everybody, I am going to a magical show. And by that you imply 100% correctly that this is just an appearance. There is no reality. But supposing you forget your own understanding and you become, oh, that rabbit, the most marvellous rabbit I have seen, I would like to possess it. Because we have to extend our imagination. If a magician can bring out a rabbit, is that the only thing he could do? Can he bring out a beautiful young woman or can he not? When it is, is it possible to bring out a very talented, good-looking young man? Absolutely. Anything. A rich man? Yes. A poor man? Yes. A happy man? Yes. An unhappy person? Yes. A ferocious tiger? Yes. If a magician has that power of bringing rabbits, he can bring out anything. And in our Vedantic terminology, Maya is called the magician. So, everything that we experience is magic, including our friends, our enemies, what we call a desirable object, undesirable object, etc.

So, what happens? We are deeply attached. And that is where my Gurudeva, Yathishananda Maharaj used to point out that if I dislike something, if I hate something, that hatred is greater bondage than attachment itself. Why? Because we think I hate this thing, so I am not attached to it. In fact, my mind thinks it is more attached in the sense, the mind runs after this hated thing, thinks more and more and more. Not only that, the more we think what we don't like, the more our hatred grows, the more the strength of the attachment grows. So, this is the truth. So, we are attached either positively or negatively. And because of this Abhinivesha, that is, what is the root cause of attachment? Our body and of course our mind. A person who is terribly attached to any object in this world, both in the form of like and dislike, and he has no choice but to behave according to his liking or disliking. What does it mean? It means if he likes, he will run towards that object, he wants to possess that object, he wants to be united with that object. But if somebody dislikes, he wants to run away. But because the attachment to that hatred is in the mind, wherever he runs, even if the object is a billion miles away, but as if it has possessed him like a ghost, we have to be extremely careful. So, we are all under the magical show of this, what we call Mahamaya. So, therefore, we have no choice. We are forced to behave as we are behaving. That is why we are born, we grow and we run after certain things. We try to run away from certain things and this phenomenon happens again and again and again. This is called helplessly we are carried by the stream of our own delusional thinking. But a time will come by good actions done in many lives by the grace of God, by the grace of good people cultivating holy company, etc. I am running after phantoms. Really such a thing doesn't exist at all. And then he becomes detached, disassociated and he will turn away. What does turn away mean? All this time he is thinking that my welfare, my happiness, my meaning of my life, everything depends upon something outside me. But now he understands everything depends upon something which is within me, not which is without me. That is outside me.

And then what does he do? He will turn. He becomes restless like a musk deer trying to find out the intoxicating fragrance that is emanating from its own navel. That means what? He gives up his attachment. That means he understood through discrimination, through viveka and then viveka is naturally followed by viragya. That means when once we come to know this is poison, it is a death to me. We don't need to practice what we call dispassion. Automatically the mind will turn away from that if we understand properly. This is what he wants to say. Why are we so much clinging to this world or why is there so much of strong bondage on account of our attachment to the unreal objects? But we will never be attached if we think it is unreal. But we think it is very real. Therefore the mind runs after such objects. But a time will come when it understands what I am running after is just mere phantoms of the brain and it comes to its own pure state. Then it goes on searching inside. Then it understands I am the cause of my own misery and then slowly it purifies itself. It experiences higher states and one day it understands I am the self, I am Brahman etc. So these two phenomena, detachment from the external objects, attachment to one's own truth of the self, both take place. Sri Ramakrishna had put it so beautifully as a man is progressing towards the east, he need not make special effort to distance himself from the west. Automatically it takes place. So Gaudapada is telling here that our mind is running after the objects and we are being pulled by the mind because whatever the mind says we are only, you stand and we stand. The mind says sit, we sit. Now you sleep and then we sleep. You experience waking, we experience the waking. Mind says now dream and we go into the dream state and then it says now you stop thinking and we go into the deep sleep state. But slowly by experiencing negative things for a long time we become awakened and then our very nature will change. So this is called the arising of discrimination. By discriminatingly understanding that we should not rely upon any sense object because I understand their nature, the mind slowly but steadily comes away from its wanderings. Sri Ramakrishna, how beautifully he is illustrating these truths, again from the Upanishads only. Remember Ramakrishna's illustration of a bird. Once a bird happened to sit on a ship which was anchored in a particular place and it went to sleep. But meanwhile while it was sleeping the ship, that anchor is lifted off and slowly it started going deeper into the sea. By the time the bird woke up it was seeing only water all around. Then it flows to the east and after some time it doesn't see the land, it comes back. Similarly it flows to the south, west, north. Nowhere it doesn't get any rest. Then it just comes back, sits on the mast and then remains completely restful, unperturbed.

What is that mast? The truth hidden within each one of us. The body, mind are traveling in this ocean of the world, and that is compared to the ship. A ship is meant for travel like a train or airplane or a bus or anything, but at the same time, we are attached to that. But once we come to know that through the help of the world, there is no end to the world. You enjoy anything, billions of more things will come. But once we are tired of searching and then we do not find permanent rest, then we come back, we turn our attention inward and then we see. This beautiful example we get in both Brihadaranyaka and Chandogya also. So, therefore, what is the way out? Gaudapada is advocating discrimination as a remedy for all the problems of this world. What is discrimination? That the world is unreal and the world means our own body and mind. But within this body and mind, there is the Self, and we have to turn our attention to it. And this is what he wants to convey in the 80th Karika.

Nivrttasya apraurttasya nischalahi tathasthiti vishayasahi buddhanam tat samyam ajam advayam. The mind thus freed from attachment to all external objects and undistracted by fresh objects attains its own state of immutability. Being actually realized by the wise, it is undifferentiated, birthless, and undue. Again, the beautiful way of putting it is that a person who is practicing discrimination will understand that every object in this world only furthers our grief, intensifies our unhappiness, and pulls us deeper and deeper into the net of illusion and delusion. So, slowly we have to give up. Give up what? We have to give up excessive attachment but, most importantly, the understanding that for me to be happy, I don't need to go anywhere. All the happiness is within me. This is nivrttasya.

So when the mind chitta vritti nirodha. This nivrtti word here is equivalent to chitta vritti nirodha. So when we go on practicing, not allowing the mind to think various things but only to think one real object which is God, then what happens? Apraurttasya. So the mind now is arrested in its wanderings. It doesn't want, and at the beginning, it is forced not to go here and there, but after some time when the understanding dawns, then what happens? It doesn't want to go. It has understood it is poison for me. Then what happens? Nischalahi tatha sthithi. Sthithi means that state of attainment. What is the nischala? That is, it becomes completely motionless. Chala means motion. Nischala means motionless. It attains, and this is beautifully given in the Bhagavad Gita. It is giving the comparison. There is a lamp, an oil lamp, and it is kept in a windless place, and then there is no flickering at all. Yatha deepo nivatastho na ingate sa upama smruta. For a controlled mind, this is the beautiful analogy. Just as an oil lamp kept in a completely windless place goes on giving light steadfastly not flickering even to the least. That is the state of the mind. Vishayaha sahi buddhanam tat samyam ajam advayam. Vishayaha sahi buddhanam. This is the state of who? Buddhana, awakened people, realized souls. This is the state, non-natural state. Of course, at the beginning, they have to work very hard but, in the course of time, through practicing again and again they attain to this state. That is why it is said it may take thousands of births.

So that is why shanayi shanayi uparamet buddhya dhruti grihitaya atmasastham anakritva na kinchid apichintayet. So bahunam janmanamante jnanavan mam prapadyate vasudevah sarvam iti sa mahatma sudurlabhah. It may take a long time but what does it matter? Let it take because our attempt is to go beyond time and therefore the more concentration we have the less we become aware of the passage of time. Therefore this is only when we are not attempting concentration we fear oh how long it will take. If you are suffering from such kind of fear it may take many many births. Right now come to Varanasi, live here and do not move from here. You will attain to that state.

So there are a few very rare awakened souls. These awakened souls are called Buddhas. In fact, Gautama's name after realization is called Buddha. One who has awakened from the world of delusion, one who has awakened to the reality of his own true nature which is Atma, a self-realized soul. What happens? The same mind which was so much distracted earlier becomes absolutely still. 'Samyam' means still and then it realizes 'ajam'. I was never born even though it is a thought. It is expressed in the words of language but whenever we are studying the scriptures, remember our mind is functioning and the nature of the mind also can help us. If my mind is calm and quiet, full of positive thoughts, complete faith in the scriptures and in the realization of the teaching of our own guru, then it will not become agitated. Then it understands I am really 'ajam', unborn, 'advayam'. There is no second. Samsara means world means second but there is no world. I am alone. 'Ekameva advityam', one alone. So the mind thus freed from all attachments to any object and undistracted by any fresh objects attains to its own state of immutability. Immutability means changefulness. Immutability means a non-changing state. Being actually realized, there were people, there are people, there will be people who realize this state and what happens being actually realized. So that state is undifferentiated, birthless, and non-dual. So a mind thus separated from its attachments and maintained away from the objects of its distractions attains to its own state of changeless purity. So Gaudapada is here giving a straight and pointed hint that everything depends upon the mind and mind is of two types as we have seen in the Amrutavindu Upanishad. One is called Shuddham, another one is called Ashuddham and further hint is given that the mind alone is the root cause of both bondage and liberation. First of bondage and later on of liberation and a controlled mind is itself the very nature of our own self. That is what Patanjali is telling. So there were men of wisdom. They attained to this state. It is not mere theory. They declare that the experience beyond the frontiers of the mind and intellect is the experience of the supreme reality, absolute, unborn, non-dual, and undifferentiated and we have to have faith. I have seen Swami Vivekananda declared at the Parliament of Religions. I have really experienced that state and that state is being further described here in the 81st Karika. That reality which is free from birth, which is free from sleep and dream reveals itself by itself. For this Atman is from its very nature ever luminous. What is the state? What is the description of the realization of the realized souls as we have been discussing? Can it be really described? No. But language can point out the way and that is being done here in this 81st Shloka or Karika. So what is the nature of my own nature? The nature of the Atman, the nature of the Brahman, Ajam is unborn, Anidram, and it is what is called sleepless, Aswapnam, and dreamless, and Prabhatam Bhavate Svayam. It is absolutely like when the sun starts rising in the east then all darkness instantaneously, automatically vanishes. We don't need to say the sun is going to rise so you will have to disappear like that. No, not at all. Prabhatam Bhavate Svayam and Sakrud Vibhata once the Atman starts shining and when does it start shining? When all darkness is destroyed. What is the darkness? Our mind which is constituted of time, space, and causation. When we rise above this particular nature of the mind which is of the nature of limitation then what happens? The light shines all by itself. We don't need to say now I have removed the obstacles, you shine and a beautiful example is given elsewhere.

Imagine that there is a lighted lamp. It is covered by a thick pot and not one ray of light is coming out. Everything is completely dark. Now what is our attempt? We have to first of all slowly remove the pot. As we start lifting the pot, first a little gap is there, very very minute gap and then the light comes. With the help of that light, I know how to lift the pot more and more and more and then when the pot, when we succeed in completely removing that pot then you don't need to say oh light now I have removed the pot now you start giving light. Automatically that very light helps us to realize that state. This is called dharma means Atma here. As I said sometimes this Gaudapada, I wish he used straightforward known words instead of Atma, he uses this word dharma. Dhatu svabhavadaha, by its own nature, Atman by its own nature, sakrudvibhadaha, always is shining. All that we need to do is make an attempt to remove the obstacles, that's all. What happens? Svayam prabhatam bhavati, the light itself starts as if early in the morning, as if the sun is rising and automatically all darkness disappears.

What is the nature of the self? Ajam, oh I thought I was born. Anidram aswapna, these are the technical words. Nidra means sleep, swapna means dream. So earlier we have seen, just I am reminding you, though I should not remind you, so we have three states. So the waking state and the dream state, we suffer from anidra and we suffer from, we suffer from nidra and swapna. What is nidra? We do not know what is our true nature. This absence of one's own true nature is called sleep. Just as when a person is deeply asleep, he doesn't know where he is or what others are doing. And then swapna means dream. So both the waking and the dream states are mind-borne. I like this person. Person is okay. I like, I dislike, these are all creations of our own mind. This is called dream state. So in both waking and dream, we suffer both from what is called imaginary understandings as well as complete absence of our own true nature. But in deep sleep, we only suffer not from dream, but from nidra. That's why it is called nidra. What is nidra? That is, I don't know who I am, but I am not suffering from diffusion of things. That is why half of the bondage is disappearing there. This is what technical language we call it avarana shakti and vikshepa shakti. For those who are familiar with these terms, avarana shakti is what is called the covering up of the truth. Vikshepa shakti means the scattering power of the mind. In both waking and dream, we suffer from concealment of our true nature as well as we understand everything that I am not the self, nothing is the self, everything is different from everything else. But when it comes to deep sleep, I only suffer from one power of Maya that is called I don't know who I am, but at least I don't see anything else. So this is what happens when a person controls his mind. He realizes his own self and then he wakes up to the truth that I am unborn and I know what I am and I do not imagine because there is no mind at all and this is called prabhatam. The morning has dawned, the dawn has come and once I come to that state, then I realize it is not something else, it is my own true nature. Very beautiful way of understanding which we will discuss in our next class.
[[Category:Mandukya Karika]]

Mandukya Karika Lecture 142 on 21-February-2024

2024-03-07T12:40:32Z

Radhika: /* Full Transcript (Not Corrected) */

== Full Transcript (Not Corrected) ==
Practically, we are coming to the end of Gaudapada's explanation of the Mandukya Upanishad. This is the last and fourth chapter. We are in the 78th Karika or verse. What is the essence of this? The shlokas we have, the verses that we have already covered, that Gaudapada wants to drill into our minds. The fact that we are pure Brahman, we never had any birth. Therefore, everything associated with birth, like growth etc., this is called Shadurmi. The sixfold changes do not exist. But with our present experience, we are in this world. We feel that there are innumerable beings, not only beings but non-living things also, which we are experiencing, living as well as non-living. One thing common about both these is their objects. Objects mean the target of my experience. Therefore, following the golden teaching of Vedanta, whatever I experience is not me. I am something separate.

So this body-mind complex is that prism through which we experience what we call the waking state, dream state as well as dreamless, deep sleep state. And we are convinced that this is the reality. But Gaudapada wants to remind us, there must be a definition of reality. Whatever doesn't change at any given time, that means that which is beyond time. That means time is equated with change. And beyond time means changeless, which means eternal. And that alone is the definition of truth. But that is the truth. That is from the highest point of view. But as of now, we are having three states continuously, one after the other. All these three, not only are changing one after the other, they contradict each other. What we think is real in the waking state is not real, a totally different reality in the dream state.

And the absence of even the concepts of reality and non-reality in the dreamless state. So naturally, we are experiencing. And whatever we are experiencing depends upon the experiencer. And the experiencer is totally different. Now this is the truth. But that is a goal. We have to attain to that goal. So the first step is to practice that whatever I am experiencing is not me. The second step is that all these things, they are totally dependent upon me. This is a marvelous truth.

Supposing there is a person, he loves another person. And he thinks, 'I am getting so much joy, happiness, pleasure from this other person.' Now is the other person giving this happiness, or is it the false notion in the mind of the experiencer? And even we can understand that sometimes we don't enjoy happiness, sometimes downright unhappiness from the same object, sometimes terrible disgust, terrible what we call disassociation. We wish to run away from these things. What does it prove? It proves that if I think there is happiness, I get happiness. If I think it is full of sorrow and suffering, I get suffering. Just as in a dream, whatever we think becomes a reality.

Apply the same thing to everything that is experienced. If we have a positive idea and the object remains positive, so long as we can maintain that positive attitude, then what is the truth? The truth is me, which is unchanging. So what is the trouble? Why do I go on swinging from one extreme to the other extreme in the form of sometimes happy, sometimes unhappy? Because the mind is the root cause. The mind thinks, 'This is very beautiful, very enjoyable, let me enjoy.' And the same mind, after some time, thinks, 'This is disgusting, it doesn't give me happiness, let me be as far away as possible from it.' And that is what happens. This analysis of this experience, especially in our dream states, is very useful in our day-to-day, what we call waking state.

Of course, when we enter into the deep sleep state, there is neither happiness nor unhappiness, a profound state of darkness, ignorance. But it gives a sort of happiness because we neither experience happiness nor unhappiness, etc. There is no even subject-object division. Dichotomy is absent there. True. But we do not know who we are. Therefore, all the three states change, contradict, and therefore, I alone am the truth.

And if this is true, then what is my reality and what are these three things? Everything that changes is time-bound, space-bound, and object-bound, limited by time, space, and causation. What is the cause of this causation, of this limitation of these three? The mind. The very constitution of the mind is time, space, and causation. And when we can transcend the mind, all these problems will automatically disappear. And then what would be my state? This is the experience of sages who went beyond the mind, beyond time, space, causation. And they said that is the permanent state. That is the only real state. And practically, it is indescribable, except whatever we experience in these three states is not that. This is called negativity. That is, first we negate everything. Then we negate the very instrument by which we negate all these three states. And then it is possible to go beyond the mind. This is the essence. And for that, we have to practice spiritual disciplines. And the essence of all spiritual disciplines is how we can control our mind. This was exactly what Patanjali was hinting at. When we go beyond the power of the mind, the limitation of the mind, that means beyond time, space, causation, what remains is our own true nature. And that is why he said, that we remain as ourselves. Once a person knows who I am truly, thereafter, nothing, no illusion, no delusion can ever bind him. That is the essence of this, not only what we discussed earlier, but what is going to come practically to the end of this Mandukya Karikasa.

In our last class, we have been studying the 78th shloka:

"Budhva animittatam satyam hetum prithak na apnuvam itashokam tathakamam abhayampadam ashnute."

Having thus realized the absence of causality as the ultimate truth and also not finding any other cause for birth, one attains to that state of liberation which is free from grief, desire, and fear. Again, this is to instill into our minds that in our state of bondage, constantly, these three are going on. First there comes desire, then there comes fear, then there comes grief. This is a beautiful analysis. If there is a mind, if you can imagine a mind without any desires, then there will be absolutely no fear. Because fear comes, the true reason for fear is twofold. Two causes are mentioned. Why do we fear? What are those two?

First of all, we may lose what we already have. I have wealth, I may lose it. I may have health, I may lose it. I have beauty, I may lose it. Not may, definitely we will lose it. Even though we do not actually think in those lines, when we are not aware of a thing, we have already lost it. Of course, in deep sleep, a rich man does not know that he is a rich person. A young man does not know he is a young person. He does not know a prisoner about to be executed next morning. He has absolutely no fear at all. So this is the first cause of fear. Whatever we have, we might lose and definitely whatever can be lost will be lost. Murphy's law is there. Something can go wrong and it will definitely go wrong. If there are many reasons for change and everything will happen at some point of time or rather sometimes all at the same time. What is the second reason? We have so many unfulfilled desires and somehow we hope against hope that we might be able to fulfill and thereby derive some happiness. And fear is always lurking. I may not get what I am expecting to get. This beautiful discrimination between what I have and what I am expecting to have and both can be lost. And why should they be lost? Because whatever is separate from me will be lost. I am separate from the body, so the body can be lost. I am separate from the mind, so the mind can be lost. But what I am, that can never be separated from me. And therefore there is no question of losing it.

And what is the nature of this I? We are profoundly ignorant of it. That is where the scripture comes and tells us. Actually, the scripture teaches two things: the unreality of the world and the reality of oneself. Even though we don't know about the self, we require to know about the self. The scripture is telling us that our true nature is this. Somehow, it is justified. But we are arrogant thinking. I am in the world. I know the world. But we behave as if we are profoundly ignorant of the world. What does it mean? It means even though the world is there, first of all, continuously it is changing. From birth until death. My body is changing. My mind is changing. So every single object in this world is continuously changing. As I mentioned earlier, time means change. Therefore, if everything is changing, do I behave, accept that everything is changing? What it means is, now I am happy, but it will change. Then I will be unhappy. Then that also will change. I am born, that will change. Death is the final change. Birth, growth, youth, middle age, old age, disease, decay, and death. So everything is changing. Do I realize that fact? So if somebody loves me, I think it is permanent that I am going to be loved. And if I am loving somebody, permanently I am going to love that person. But such a notion is the most horrid notion in the world, the most delusional notion in the world, because everything is changing. A simple example: a hot prepared meal right now may be very delicious, but keep it for a few days, it starts decomposing itself. And it is no longer desirable, but not only disgusting, it can be terribly poisonous also. Are we accepting that? No. We hope to love somebody and to be loved by somebody, and it will be eternal and permanent. Even though every day, whenever we think of any other object, already our love for a particular object is completely forgotten. If we can keep it in mind, then we are liberated souls. But unfortunately, bondage comes with the mistaken notion that everything is permanent. I will be living forever and I will be loving forever. I will be loved forever. I will be happy forever, etc., etc. So we have to awake, but we do not understand this truth. So the scripture has to tell us what is the reality about the world and what is the reality about my own self.

This is what Gaudapada is telling again and again in the 78th Karika, Buddha having thoroughly understood, not merely intellectual understanding, but realizing and knowing this is the permanent truth, eternal truth. What is it? That is the birth of this world. That means the birth of my body, the birth of my mind, everything that is related to birth. That is, there is no cause. Because the theory of causality, cause and effect always go together. If there is no effect, you cannot think of a cause. If there is no cause, you cannot think of the effect. If one goes, the other thing also disappears. Therefore, once having realized through spiritual practice, and there is hetum means the cause of birth or rebirth. So besides the theory of causality, there is no other theory or cause for birth. That means, in simple words, there is no world. It is ajati, never born. We are only thinking it is born. Just like we see many dreams, many marvelous things and having not obtained any other cause for the birth of this world. And what we have been thinking that one cause that this God has created this world, is maintaining this world and he will be destroying this world. Even that also we transcended. Having attained to that state, there is no birth. That means, I have no birth. What happens? He attains ashnute. He attains. Attains what? Padam. That particular state. Padam means a particular state. What is the state qualified by? First of all, pitashokam, there is no grief. This is called the state of blissfulness, absolute bliss. Tatha kamam. And when a person is very happy, he will not desire anything. This is a marvelous truth. Whether it is small happiness or big happiness, people rarely notice this psychological truth. What is it? Suppose you are eating a sweet, maybe a very ordinary sweet, but there is nothing called ordinary and extraordinary. If you think the extraordinary is ordinary or you may think the ordinary is extraordinary and when you are very hungry, even the most ordinary food happens to be extraordinarily attractive. So, this person, he will not have any desire so long as he remains in the state of happiness. This is an astonishing fact. Maybe the happiness of what is called chewing gum or chocolate or a lozenge you are putting in your mouth and you are enjoying it. So long as there is that experience of happiness, you will not desire a second thing. This is okay, but it would have been better if I had got something else or this is first class.

So, it would be nice if I can have a second one. All these sorts of thoughts can come only when that happiness comes to an end and after that the mind thinks. That means the mind will not think anything else, it just experiences, though for a short time, that bliss. That is called Vithashokam. That is a divide of any type of unhappiness and in that state, Kamam Najayate, there would be no desire for anything and then because desire is the root cause of fear. As I just now, as we discussed that what I may lose what I have or I may not get what I want, such a state will not have when a person transcends the false belief called causality. Then Abhayam Padam Ashnute, he attains to his own true state which is divide of grief, divide of desire, divide of fear. In human language, this is the highest description anybody can give. There is no other way. So, by describing the state of liberation to be a state of one's own existence in which grief, desire and fear have no place at all and then Gaudapada discreetly indicates a state of experience, completely detached from all our false identifications from our body, mind, intellect. And then what is the cause of our grief? Sri Ramakrishna says, quoting a Bengali saying, "Pancha Bhutair Bhande, Brahma Pude Kande," Ishwara falling into the net of the five elements, he weeps. That means what? Ishwara forgets, God forgets, I am the God. He might think I am a dog, reverse. So, but when the knowledge comes, dawn of knowledge lies beyond the choking states of these illusory phantoms and their false threats. And the same thought is carried on in the 79th Karika. Abhota Abhinivesha Adhi Sadrushetat Pravartate Vastu Abhavam Sa Budhva Eva Nishangam Vinivartate. All these karikas are, I would say, gems of truth. Even though the language I wish would be a little more simpler. If it was Shankaracharya, he had the talent much better than his grand guru to put these ideas in much, much better ways. I mean the very language is very present. Most marvellous, beautiful, poetical language, but expressing the same meanings. So, why do people suffer? This is the translation of the 79th Karika. On account of attachment to the unreal objects, the mind runs after such objects. But it comes back to its own pure state when it becomes unattached to objects, realizing their unreality. What is the essence of the 79th? Our deep attachment to objects. What do we mean by deep attachments? Are we really, when we analyze what we call our concept of this world, our concept of attachment or even detachment? I love, I hate. And both are direct causes of bondage. If you say, I hate this person, it doesn't mean you are free. You are in greater bondage. Why? Because your hatred makes you forget your God, yourself and makes you think only that particular person. Whether you are fearing, whether you are desiring, whether you are running after some object, any attachment to this world and the world is called an object. So, the whole world is an object, but it changes its forms into myriad ways. So, Abhuta Abhinivesha. Bhuta means what? Unreality here. An unborn world. So, there is a, like you know, you go to a magician's show, magic show and you are telling everybody, I am going to a magical show. And by that you imply 100% correctly that this is just an appearance. There is no reality. But supposing you forget your own understanding and you become, oh, that rabbit, the most marvellous rabbit I have seen, I would like to possess it. Because we have to extend our imagination. If a magician can bring out a rabbit, is that the only thing he could do? Can he bring out a beautiful young woman or can he not? When it is, is it possible to bring out a very talented, good-looking young man? Absolutely. Anything. A rich man? Yes. A poor man? Yes. A happy man? Yes. An unhappy person? Yes. A ferocious tiger? Yes. If a magician has that power of bringing rabbits, he can bring out anything. And in our Vedantic terminology, Maya is called the magician. So, everything that we experience is magic, including our friends, our enemies, what we call a desirable object, undesirable object, etc.

So, what happens? We are deeply attached. And that is where my Gurudeva, Yathishananda Maharaj used to point out that if I dislike something, if I hate something, that hatred is greater bondage than attachment itself. Why? Because we think I hate this thing, so I am not attached to it. In fact, my mind thinks it is more attached in the sense, the mind runs after this hated thing, thinks more and more and more. Not only that, the more we think what we don't like, the more our hatred grows, the more the strength of the attachment grows. So, this is the truth. So, we are attached either positively or negatively. And because of this Abhinivesha, that is, what is the root cause of attachment? Our body and of course our mind. A person who is terribly attached to any object in this world, both in the form of like and dislike, and he has no choice but to behave according to his liking or disliking. What does it mean? It means if he likes, he will run towards that object, he wants to possess that object, he wants to be united with that object. But if somebody dislikes, he wants to run away. But because the attachment to that hatred is in the mind, wherever he runs, even if the object is a billion miles away, but as if it has possessed him like a ghost, we have to be extremely careful. So, we are all under the magical show of this, what we call Mahamaya. So, therefore, we have no choice. We are forced to behave as we are behaving. That is why we are born, we grow and we run after certain things. We try to run away from certain things and this phenomenon happens again and again and again. This is called helplessly we are carried by the stream of our own delusional thinking. But a time will come by good actions done in many lives by the grace of God, by the grace of good people cultivating holy company, etc. I am running after phantoms. Really such a thing doesn't exist at all. And then he becomes detached, disassociated and he will turn away. What does turn away mean? All this time he is thinking that my welfare, my happiness, my meaning of my life, everything depends upon something outside me. But now he understands everything depends upon something which is within me, not which is without me. That is outside me.

And then what does he do? He will turn. He becomes restless like a musk deer trying to find out the intoxicating fragrance that is emanating from its own navel. That means what? He gives up his attachment. That means he understood through discrimination, through viveka and then viveka is naturally followed by viragya. That means when once we come to know this is poison, it is a death to me. We don't need to practice what we call dispassion. Automatically the mind will turn away from that if we understand properly. This is what he wants to say. Why are we so much clinging to this world or why is there so much of strong bondage on account of our attachment to the unreal objects? But we will never be attached if we think it is unreal. But we think it is very real. Therefore the mind runs after such objects. But a time will come when it understands what I am running after is just mere phantoms of the brain and it comes to its own pure state. Then it goes on searching inside. Then it understands I am the cause of my own misery and then slowly it purifies itself. It experiences higher states and one day it understands I am the self, I am Brahman etc. So these two phenomena, detachment from the external objects, attachment to one's own truth of the self, both take place. Sri Ramakrishna had put it so beautifully as a man is progressing towards the east, he need not make special effort to distance himself from the west. Automatically it takes place. So Gaudapada is telling here that our mind is running after the objects and we are being pulled by the mind because whatever the mind says we are only, you stand and we stand. The mind says sit, we sit. Now you sleep and then we sleep. You experience waking, we experience the waking. Mind says now dream and we go into the dream state and then it says now you stop thinking and we go into the deep sleep state. But slowly by experiencing negative things for a long time we become awakened and then our very nature will change. So this is called the arising of discrimination. By discriminatingly understanding that we should not rely upon any sense object because I understand their nature, the mind slowly but steadily comes away from its wanderings. Sri Ramakrishna, how beautifully he is illustrating these truths, again from the Upanishads only. Remember Ramakrishna's illustration of a bird. Once a bird happened to sit on a ship which was anchored in a particular place and it went to sleep. But meanwhile while it was sleeping the ship, that anchor is lifted off and slowly it started going deeper into the sea. By the time the bird woke up it was seeing only water all around. Then it flows to the east and after some time it doesn't see the land, it comes back. Similarly it flows to the south, west, north. Nowhere it doesn't get any rest. Then it just comes back, sits on the mast and then remains completely restful, unperturbed.

What is that mast? The truth hidden within each one of us. The body, mind are traveling in this ocean of the world, and that is compared to the ship. A ship is meant for travel like a train or airplane or a bus or anything, but at the same time, we are attached to that. But once we come to know that through the help of the world, there is no end to the world. You enjoy anything, billions of more things will come. But once we are tired of searching and then we do not find permanent rest, then we come back, we turn our attention inward and then we see. This beautiful example we get in both Brihadaranyaka and Chandogya also. So, therefore, what is the way out? Gaudapada is advocating discrimination as a remedy for all the problems of this world. What is discrimination? That the world is unreal and the world means our own body and mind. But within this body and mind, there is the Self, and we have to turn our attention to it. And this is what he wants to convey in the 80th Karika.

Nivrttasya apraurttasya nischalahi tathasthiti vishayasahi buddhanam tat samyam ajam advayam. The mind thus freed from attachment to all external objects and undistracted by fresh objects attains its own state of immutability. Being actually realized by the wise, it is undifferentiated, birthless, and undue. Again, the beautiful way of putting it is that a person who is practicing discrimination will understand that every object in this world only furthers our grief, intensifies our unhappiness, and pulls us deeper and deeper into the net of illusion and delusion. So, slowly we have to give up. Give up what? We have to give up excessive attachment but, most importantly, the understanding that for me to be happy, I don't need to go anywhere. All the happiness is within me. This is nivrttasya.

So when the mind chitta vritti nirodha. This nivrtti word here is equivalent to chitta vritti nirodha. So when we go on practicing, not allowing the mind to think various things but only to think one real object which is God, then what happens? Apraurttasya. So the mind now is arrested in its wanderings. It doesn't want, and at the beginning, it is forced not to go here and there, but after some time when the understanding dawns, then what happens? It doesn't want to go. It has understood it is poison for me. Then what happens? Nischalahi tatha sthithi. Sthithi means that state of attainment. What is the nischala? That is, it becomes completely motionless. Chala means motion. Nischala means motionless. It attains, and this is beautifully given in the Bhagavad Gita. It is giving the comparison. There is a lamp, an oil lamp, and it is kept in a windless place, and then there is no flickering at all. Yatha deepo nivatastho na ingate sa upama smruta. For a controlled mind, this is the beautiful analogy. Just as an oil lamp kept in a completely windless place goes on giving light steadfastly not flickering even to the least. That is the state of the mind. Vishayaha sahi buddhanam tat samyam ajam advayam. Vishayaha sahi buddhanam. This is the state of who? Buddhana, awakened people, realized souls. This is the state, non-natural state. Of course, at the beginning, they have to work very hard but, in the course of time, through practicing again and again they attain to this state. That is why it is said it may take thousands of births.

So that is why shanayi shanayi uparamet buddhya dhruti grihitaya atmasastham anakritva na kinchid apichintayet. So bahunam janmanamante jnanavan mam prapadyate vasudevah sarvam iti sa mahatma sudurlabhah. It may take a long time but what does it matter? Let it take because our attempt is to go beyond time and therefore the more concentration we have the less we become aware of the passage of time. Therefore this is only when we are not attempting concentration we fear oh how long it will take. If you are suffering from such kind of fear it may take many many births. Right now come to Varanasi, live here and do not move from here. You will attain to that state.

So there are a few very rare awakened souls. These awakened souls are called Buddhas. In fact, Gautama's name after realization is called Buddha. One who has awakened from the world of delusion, one who has awakened to the reality of his own true nature which is Atma, a self-realized soul. What happens? The same mind which was so much distracted earlier becomes absolutely still. 'Samyam' means still and then it realizes 'ajam'. I was never born even though it is a thought. It is expressed in the words of language but whenever we are studying the scriptures, remember our mind is functioning and the nature of the mind also can help us. If my mind is calm and quiet, full of positive thoughts, complete faith in the scriptures and in the realization of the teaching of our own guru, then it will not become agitated. Then it understands I am really 'ajam', unborn, 'advayam'. There is no second. Samsara means world means second but there is no world. I am alone. 'Ekameva advityam', one alone. So the mind thus freed from all attachments to any object and undistracted by any fresh objects attains to its own state of immutability. Immutability means changefulness. Immutability means a non-changing state. Being actually realized, there were people, there are people, there will be people who realize this state and what happens being actually realized. So that state is undifferentiated, birthless, and non-dual. So a mind thus separated from its attachments and maintained away from the objects of its distractions attains to its own state of changeless purity. So Gaudapada is here giving a straight and pointed hint that everything depends upon the mind and mind is of two types as we have seen in the Amrutavindu Upanishad. One is called Shuddham, another one is called Ashuddham and further hint is given that the mind alone is the root cause of both bondage and liberation. First of bondage and later on of liberation and a controlled mind is itself the very nature of our own self. That is what Patanjali is telling. So there were men of wisdom. They attained to this state. It is not mere theory. They declare that the experience beyond the frontiers of the mind and intellect is the experience of the supreme reality, absolute, unborn, non-dual, and undifferentiated and we have to have faith. I have seen Swami Vivekananda declared at the Parliament of Religions. I have really experienced that state and that state is being further described here in the 81st Karika. That reality which is free from birth, which is free from sleep and dream reveals itself by itself. For this Atman is from its very nature ever luminous. What is the state? What is the description of the realization of the realized souls as we have been discussing? Can it be really described? No. But language can point out the way and that is being done here in this 81st Shloka or Karika. So what is the nature of my own nature? The nature of the Atman, the nature of the Brahman, Ajam is unborn, Anidram, and it is what is called sleepless, Aswapnam, and dreamless, and Prabhatam Bhavate Svayam. It is absolutely like when the sun starts rising in the east then all darkness instantaneously, automatically vanishes. We don't need to say the sun is going to rise so you will have to disappear like that. No, not at all. Prabhatam Bhavate Svayam and Sakrud Vibhata once the Atman starts shining and when does it start shining? When all darkness is destroyed. What is the darkness? Our mind which is constituted of time, space, and causation. When we rise above this particular nature of the mind which is of the nature of limitation then what happens? The light shines all by itself. We don't need to say now I have removed the obstacles, you shine and a beautiful example is given elsewhere.

Imagine that there is a lighted lamp. It is covered by a thick pot and not one ray of light is coming out. Everything is completely dark. Now what is our attempt? We have to first of all slowly remove the pot. As we start lifting the pot, first a little gap is there, very very minute gap and then the light comes. With the help of that light, I know how to lift the pot more and more and more and then when the pot, when we succeed in completely removing that pot then you don't need to say oh light now I have removed the pot now you start giving light. Automatically that very light helps us to realize that state. This is called dharma means Atma here. As I said sometimes this Gaudapada, I wish he used straightforward known words instead of Atma, he uses this word dharma. Dhatu svabhavadaha, by its own nature, Atman by its own nature, sakrudvibhadaha, always is shining. All that we need to do is make an attempt to remove the obstacles, that's all. What happens? Svayam prabhatam bhavati, the light itself starts as if early in the morning, as if the sun is rising and automatically all darkness disappears.

What is the nature of the self? Ajam, oh I thought I was born. Anidram aswapna, these are the technical words. Nidra means sleep, swapna means dream. So earlier we have seen, just I am reminding you, though I should not remind you, so we have three states. So the waking state and the dream state, we suffer from anidra and we suffer from, we suffer from nidra and swapna. What is nidra? We do not know what is our true nature. This absence of one's own true nature is called sleep. Just as when a person is deeply asleep, he doesn't know where he is or what others are doing. And then swapna means dream. So both the waking and the dream states are mind-borne. I like this person. Person is okay. I like, I dislike, these are all creations of our own mind. This is called dream state. So in both waking and dream, we suffer both from what is called imaginary understandings as well as complete absence of our own true nature. But in deep sleep, we only suffer not from dream, but from nidra. That's why it is called nidra. What is nidra? That is, I don't know who I am, but I am not suffering from diffusion of things. That is why half of the bondage is disappearing there. This is what technical language we call it avarana shakti and vikshepa shakti. For those who are familiar with these terms, avarana shakti is what is called the covering up of the truth. Vikshepa shakti means the scattering power of the mind. In both waking and dream, we suffer from concealment of our true nature as well as we understand everything that I am not the self, nothing is the self, everything is different from everything else. But when it comes to deep sleep, I only suffer from one power of Maya that is called I don't know who I am, but at least I don't see anything else. So this is what happens when a person controls his mind. He realizes his own self and then he wakes up to the truth that I am unborn and I know what I am and I do not imagine because there is no mind at all and this is called prabhatam. The morning has dawned, the dawn has come and once I come to that state, then I realize it is not something else, it is my own true nature. Very beautiful way of understanding which we will discuss in our next class.
[[Category:Mandukya Karika]]