View source for Kaivalya Upanishad Lecture 05 on 29 October 2023

== Full Transcript (Not Corrected) ==
In our last class of this Kaivalya Upanishad, we have completed the second mantra and also discussing the third mantra. The third mantra is the answer of Brahma to Ashvalayana, who asked him, Help me realize that I am Brahman. And to him, the Parameshti, means Pitamaha, Grandfather, Grandson. Shraddha, Bhakti, Dhyana, Yoga, Avaihi. You can definitely realize, but certain spiritual qualifications you must acquire. You must have Shraddha, you must have Bhakti, and you must have Dhyana. I mentioned it that all the four yogas, that was Swami Vivekananda's grand idea, harmony, every yoga must be utilized, no yoga must be sidetracked. That is why our very emblem, emblema that Swami Vivekananda had created for the Ramakrishna Order contains all the four yogas. And if they are harmoniously, but judiciously brought together in one's life, then it is inevitable that we realize God, which is represented by the Hamsa. Hamsa means, Hamsa reversal is so, I am he, I am he, I am Brahman. We discussed these points and we also said that it also can mean Shravanam, Mananam and Nidhidhyasana. Either way we put it, we have to do Sadhana. Then Brahma further continues his instructions. So what are useful for the realization and what are not useful for realization of Brahman. Always let us keep in mind, realization means becoming one. Even the English word realization has a beautiful meaning. Realization means everything is real, which automatically indicates that we are not having real reality. We are only having thinking what is not real as real. So what are those things in the third mantra? These three things are not capable of bestowing that God realization upon us. That is what it means. Karmana means by any amount of activity. Why activity? Is activity completely useless? And why activity cannot help us in the realization of Brahman? Very simple logic is used by Advaitins, especially by Shankaracharya and Gaudapadacharya also. What is the logic? Karma has a beginning and it continues and has an end. And therefore anything that begins must end. The result of a limited effort cannot give infinite result, unlimited result. Whatever begins, the result also has a beginning, result also will have an end. That is why Karmana. And then it is a tendency, the more a person goes on doing things, there is every likelihood that the mind becomes even more restless, even more desire-ridden. Therefore na Karmana. Through activities it is not possible to realize God. But it doesn't mean activities are completely useless. Activities, the same activities which can bind us can also help us to get out. In fact, every sadhana is endowed only with activity. No action, no sadhana. Sadhana means effort. Effort means activity. So these very activities positively, spiritually directed towards God, God-oriented. That is called Karma Yoga. So there are two words we can remember. Karma Yoga means activities which join us with God. Karma Bhoga and activities which lead us towards enjoyment of this world. In other words, Prayaha, Sreyaha, for both. Karma is the means. Karma phala will not be endless. But Karma can take us to the very edge. Like the Satvika robber can take the pilgrim to the edge of the forest and show the home. Say, there is your home, now you go. But I cannot come because I am also one of the robbers. What is robbing? Binding a person through the limitation of time, space and causation. Similarly, Prajaya. Here Prajaya means any type of relationship. So if the relationships are worldly relationships, definitely they are going to take us deeper and deeper into the world. But if the same activities, same relationships, because relationship must manifest in the form of activity. No mother goes on telling, I love my baby and will not do any action. That is a completely useless way of showing the love. Every positive emotion must end in the manifestation of a positive action. So Prajaya. But the same relationship. That means what? We are already having relationship. But let us sublimate the relationship. What I am having relationship with, attached to, is God only. This is Prajaya. Dhanena. Wealth also, it is an instrument. Positively used, it is going to take us to God. Negatively used, it will bind us more and more. So in this world or the whole world is represented by these three. Karma, relationship and wealth. So activity, relationship and wealth. Why that? Not possible. Then how is it possible? That is explained, taught to this earnest disciple. Aashvalayana. By whom? By Brahma himself. Tyagena Eke Amrutatvam Anushu. Eke means a few selected spiritual aspirants. That means those who have succeeded in realizing God. They attained. Amrutatvam means immortality. Anushu means attained. How? Tyagena Eke Na. That is why, Tyageshwara He Naravara Deha Podhe Anurag. Sri Ramakrishna is called Tyageshwara. O Lord, grant me little bit of that Tyaga. What is Tyaga? Many people misinterpret or inadequately interpret giving up. Even wealth etc. Given up. That is given to the poor. Helping, serving etc. to the poor. Actually speaking, it is not losing but it is gaining. And this business with God, it will never fail. Unless or unlike all the other businesses. It will give us tremendous amount of Punyam. In fact it is said, 1000 times it gives. There is a small incident. This we may not find in the Vyasa Bharata. But in the local Bharatas or some people's interpretation. And in the Gospel we get it. One day Yudhishthira wanted to give both his Paapam and Punyam to Bhagavan Krishna. Offer everything. Then Bhima, sometimes he was wiser than his eldest brother. So he came and told him, Dada, you are committing a terrible mistake. Offer Punyam, don't offer Paapam. And then he explained, whatever we offer to Krishna, it will come back a million fold. If you offer Punyam, it will come a million fold. If you offer Paapam, it will also come a million fold. No, you just offer Punyam, it will come back to you in a million fold. If you don't offer Paapam, you only have to suffer a little bit of the Paapam. So this business-like astuteness is there in Bhima Sena. But according to scriptures, Punyam is also Paapam. Why? Because it entails rebirth. That is why only Tyaga is there. What is Tyaga? Tyaga is simple understanding. What is that understanding? I have nothing to give to you. Everything belongs to you. The whole world belongs to you. I am also part of the world. I also belong to you. And everything in this world, a flower, a fruit, or a leaf, or a bit of water, whatever it is, one can offer house, one can offer cloth, one can offer money, one can offer money, everything one should offer. If we offer this thing to God, it is not offering to God, it is showing our gratefulness. Like a baby, while sitting in the lap of the mother and eating the food given by the mother, probably feels guilty, I also must feed mother. And in the same small cup, which mother has kept baby food, he takes a teeny-mini bit with his little finger and offers it to mother. And mother is highly pleased. But she knows that baby belongs to me, the food I am giving belongs to me, but the baby is showing devotion. Through the means of Patram, Pushpam, Phalam, Toyam, they are not important, but by showing them the spirit behind that everything belongs to you, the whole world made up of Panchabhutas belong to you. That is why whenever we do Arhatrikam, we offer five items to the Divine Lord. We offer the Deepa, then water, then cloth, then flower, and finally Chamara, symbolizing the Panchabhutas. That means I am made up of Panchabhutas, Panchabhutas are belonging to you, you are the Panchabhutas, so I do not exist separately. If I think I am existing, that is called Ahamkara. If I think I have no separate existence from you, that is called Aham. So the whole Arhatrikam is so symbolic of that. This is the meaning of Tyaga. And Sri Ramakrishna had squeezed the very essence of Gita. What is the meaning of Gita? So a few times you utter very fast this word, chant the word Gita, Gita, Gita, Gita, Gita, Gita means Tyaga. What is it? This is the only way. People who understood had completely surrendered themselves, surrendered their Ism, egoism, egotism, Kara, Ahamkara, and they simply realized we were immortal all the time, but we did not understand it. Now the change has come only in the understanding, I am an individual, no, now I am none other than Brahman and there is nothing else other than Brahman. And then it is extremely difficult. Only few people can realize. Why? This Brahma Vidya, the knowledge that my real nature, Aham Brahma, this one, deeply hidden, Nihitam means hidden, Gohayam, deeply hidden, where this word Nakam is a beautiful word. In Upanishadic language this word Kam means Sukham. Nakam becomes Nakam that means no happiness. That is to say Nakam usually is translated as Swarga Loka, higher world. And the highest of these higher worlds is called Brahma Loka, the world of the creator, Saguna Brahma or Savikalpa Samadhi. But even that happiness is completely irrelevant, completely limited. So that is called Nakam. But Parena, even higher, highest than even Brahma Loka is this Parena, means it is other than Brahma Loka, superior to Brahma Loka and Vibhrajate. There Brahman alone shines in the form of pure consciousness, Aham Aham and having known by the grace of God Yatayaha Vishanti. Yatayaha means Yatis. Yati means Yatnaparayanaha. That means those who strive a level best, all strivings end only in one sadhana. What is it? Nothing belongs to me. I also do not belong to me. I am not much less to say what I have is also not. Therefore, me and mine give up this identity and that is then becomes reality. And what is that reality? There, Brahman alone shines, Vibhrajate and that is the state of knowledge. I am pure, Shuddha, Buddha, Mukta, Nitya, Swabhavaha. It is my real nature. That is what he says. That means in this particular third mantra, we are talking about O Mother, grant me Iveka to know what is real, what is unreal and lead me to the reality. And there is a beautiful stotram and composed by no less than Bhagavan Shankaracharya himself. It is called Annapurna stotram. Mother Annapurna, she who sustains us through physical food, intellectual food, aesthetic food, moral food, finally spiritual food. Food is not, should not be confined only to what we eat. That's why Shankaracharya interprets this word Viveka that aahariyate ithe annam, whatever is taken in, that through the five sense organs, what I eat through the eyes is annam. Similarly through the ears, that is why we pray all the time that So whatever we take in through the five sense organs, not only through the mouth, everything is nothing but pure Brahman. So that is why this particular shloka bhiksham dehi kripa valam manakari mata annapurneshwari bhiksham dehi Oh Mother Parvati, please grant me bhiksha. What bhiksha? Jnana, vairagya and siddhi. Grant me true knowledge, the knowledge who I am. But if I want to get it and retain it, I require vairagya. What is vairagya? I must give up like monkeys give up. Monkeys are trained in some places like Brindavan to snatch away the specks of the visitors. They are deliberately trained there. And then suddenly I have witnessed it myself. Suddenly it comes, sits on your shoulder and without breaking jumps out all within the twinkling of an eye and it goes and sits on a high wall where you cannot reach. And then a fellow will come. Oh, your poor fellow, your specks have gone. I will get them back for you, but I require hundred rupees. That was several years back. Now they must have increased. Inflation, you know, prices have gone up. And then you give hundred rupees. And then he has got a nearby shop that has a deep relationship with the shop. So he pays ten rupees or twenty rupees and gets two laddus. And then he goes where this monkey knows that sweets are coming. So at the same time he throws up both the sweets. Now the monkey wants to catch both because it is an expert. So if these monkeys are trained in the cricket game then that team is sure to win. And the other, it will not take five minutes. This fellow can come and jump and hold the ball wherever you want to throw it. So such an expert, it has to necessarily give up. So if we want what mother is going to give up, give to us. We will have to give up what we are holding with dear life. That is why Jnana. But Jnana must be supported by Vairagya. What is Vairagya? When the Divine Mother is gracious enough we must give up just to retain something. What mother is giving. And then what does Jnana do? It will take us to the highest realization. Siddhyartham. And that is it. So mother gives not only physical sustenance, what is called gross sustenance, but even knowledge sustenance. The whole hymn is a marvelous hymn. When time comes, we can also take it as a piece of contemplation. Jnana, Vairagya, Siddhyartham. And these people, a few people are endowed with that. They are called Yatis. Yatna, Rayanaha. That is continuously they are going on striving to attain Amritattvam Anushu. And they attain. Karma Yoga, Bhakti Yoga, Jnana Yoga, Raja Yoga. Our mind becomes pure. Ultimately, even we have to give up even this mind which has acquired these marvelous qualities. Because however positive, spiritual the mind is, mind itself is the greatest obstacle. Unless the mind is completely removed. This is what is called Savitarka Samadhi, Savikalpa Samadhi. Vikalpa means mind, purified mind. When Sri Ram Krishna was taking Sanyasa, then his guru Totapuri instructed him give up every thought. Sri Ram Krishna said I could give up every other thought. It is no big deal. But the very thought of my Anandamayi Divine Mother, Blissful Mother is impossible. And then Totapuri took up a broken piece of glass, pierced the forehead of Sri Ram Krishna and meditated on this pain. Because pain is the effective antidote to pleasure or joy or happiness. And then Sri Ram Krishna removed. Now what is the point? Even that what is called Brahma Aakara Vritti is also a part of the mind. We have to go beyond the mind. And this marvelous truth has been said in the Mahabharata somewhere. I do not remember. Probably Shanti Parvam, Moksha Dharma Parvam. What does it say? Bhaya Sathya Nrutheta Yaktva Yena Tyajasi Tatyaja Rarely I have found a beautiful shloka of this caliber. What does it say? First of all give up Adharma. How to give up Adharma? By substituting, sublating Adharma with Dharma. But after that you have to give also Dharma. And also Bhaya Sathya Nrutheta This is what is called truthfulness. And this is called untruth. In this world, when we say a person is observing truthfulness, he is a truthful person. It is purely related to our Yavaharika Jagat, transactional world. Because I don't want to speak untruth. But when you are in deep sleep, you go beyond truth and untruth. But in the beginning, we have to hold on to truthfulness. So give up both Sathya and Nrutheta. And then what remains is the highest reality called Brahman. But here the Mahabharata says that is Bhishma himself says after giving up both truth as well as untruth. Ubey Sathya Nrutheta Tattva, having given up both truth and untruth also. Yena Tyajasi Tat Tyaja By which instrument? Meaning your refined, spiritualized mind. Tat Tyaja, give up that mind also. That is exactly what Patanjali Rishi says by defining Yogaha Chitta Vritti Nirodha Everything is a Vritti. Dharma is a Vritti. Adharma is a Vritti. Punya is a Vritti. Apa is a Vritti. Truth is a Vritti. Untruth is a Vritti. And happiness is a Vritti. Unhappiness is a Vritti. So even spirituality is a Vritti. Worldliness is also a Vritti. But in the beginning we have to take what is helpful and then go beyond the mind like a pole vaulter. You know that sport a person takes a big pole and he trains himself he rises up in the space 10 or 12 feet and then when he reaches that bar which he has to cross he will throw out this particular pole because if he takes the pole then the pole which he is supposed to cross will trip him down. There is no way. How beautiful it is. Tyaja Dharma Madharmancha Ube Satya Anrute Tyaja Ube Satya Anrute Tyaktava Having succeeded in it Yena by which instrument pure instrument that which is called mind pure mind that also Tyaja give up. This is what it comes Tyaja. Now look at Shri Ram Krishna's prayer O Mother here is your Dharma here is your Adharma and here is your Punya Papa here is your good and evil and then in the end says I could not say here is your truth and untruth What does Shri Ram Krishna mean? Is he going against here? Clearly it says you have to give up truthfulness also. What truthfulness? Truthfulness is a concept in our mind. How we should conduct our life in this world. What attitude we must have. But what Shri Ram Krishna means is truthfulness is another name for God. I will give up everything excepting God. I will give up and he says here is your untruth. That means world. That means limitedness. That means mind. Even the purest mind compared to the reality is very limited. That is why even Brahma Loka is very limited. So that is what he says and then one has to become a Sanyasi. Again the same problem will come. What is a Sanyasi? Usually a person has taken a particular lifestyle but no. That Nigruhi Tasya Manasaha. A person who has complete control over his mind one's own house becomes Vanam. It becomes an Ashrama. He is a Sanyasi. That is what Bhagawan says Na Niragnihi Nacha Kriyaha. He who gives up Kama, Krodha etc. all the desires. He is called real Sanyasi. So Na Niragnihi Nacha Kriyaha. One who is without fire. That means lives on, never cooks anything and Nacha Kriyaha. That means he is not engaged in any worldly activities but only engaged totally in only thinking about God. So one has to go beyond. Such a person is called Sanyasi. Such a lifestyle is called Sanyasa. Not the lifestyle that we are accustomed here. That is why when we do Sashtanga Pranam So there are three types of Pranams. Axe bending Pranam Then we just bend a little bit with folded hands Namaskara and in South India it is very common Sashtanga Pranam is there. Sashtanga means all the faculties of my body and mind I completely surrender what Bhagawan Krishna summarized at the end of the Gita teaching Sarva Dharmaan Parityajya Maam Ekam Sharanam Vraja That is the meaning of Sashtanga Namaskara and who has succeeded in giving up is called a real Sanyasi. Otherwise Sanyasa is helpful no doubt about it but Sanyasa also can terribly bind us It is very sad how Sanyasins indulge so freely in politics becomes jealous of each other even killing each other fighting, killing for power for a little bit of honour etc. It is really really terrible. So this is what Upanishads say Amrutatvam Anashu Only this complete giving up like Pralada like Kaliya like Girish Chandragohar complete self surrender to God that is the only way to attain Amrutatvam Anashu means attainment of Amrutatvam not through Prajaya, Karmana Dhanena etc. It is not. Theme has been so beautifully described in Brihadaranyaka Upanishad especially Yajnamalkya and he describes Putraishanayascha Pithaishanayascha Lokaishanayascha Yathaya Atha Bhikshacharyam Charanthi So he says there are people, enlightened people like Ashvalayana he gives up I don't want Putra the Pitru Loka is attained through Vitha the Svarga Loka is attained Lokaishana I want to go to higher Lokas but a person says we who are living in Atma Loka we have nothing to do we live. How do you live? Bhikshacharyam that is depend totally upon Mother Annapurna Gnana Vairagya Siddhyartham Bhiksham Dehecha Parvati and this is the only way it is not possible then what remains? Vibhrajate that highest truth is ever shining there that is pure Chaitanyam is there in Jagratavastha it is there mixed up with body mind in Sushukti state the Chaitanyam is there in the form of identification with the mind remember in the waking state identified both with the body and mind in the dream state identified only with the mind or memories Samskaras and in the deep sleep state identified with both these things but only I am in this Sushukti state I am called Prajna I am in a blissful state but since that comes to an end it is a conditional state it is a limited state and therefore it is called though called Anandamaya Kosha it is very limited so that which is beyond see that is the marvelous early morning everybody should get up and remember if he is a Bhakta he should remember I am a child of Sri Ram Krishna I am a child of Holy Mother as Swamiji says do not ever forget you are a child of a great Rishi about himself he is telling so this indicated what will not take us to reality what alone can take us to reality and that reality is deeply hidden and very few people only by God's grace who are successful in completely surrendering themselves to the God by the grace of God that is what Bhagwan Krishna says Sarva Paapa means what all bonds completely cut if you surrender yourself to me and then I will take care of you that is what we have to understand it and then we come to the fourth mantra is beautiful mantras only this Upanishad consists of about 25 sometimes counted as 26 so we are entering into the fourth mantra Sanyasa Yoga Yatayaha Shuddha Satvaha Te Brahmalokeshu Parantakale Paramrutaha Parimuchyanti Sarve those who are pure in mind striving through the path of renunciation come to ascertain clearly the deeper import of all the scriptures knowledge which is the theme of Upanishad also called Vedanta they alone in the end gain the world of Brahman and liberating themselves from everything gain the highest immortality so the ideas we have discussed so we can quickly go through them who are these people who are completely fit and it is assured when we were studying the Katha Upanishad the Yama Dharma Raja had tested Nachiketas very much and completely he himself was ashamed that I did not attain this knowledge I did not possess so much of Vairagyam look I remember that once Swami Vekananda his mind was raging with Vairagyam and day and night he was striving to move forward towards realization of God and that Vairagyam and what he was doing highly mightily impressed many of the Asadam Krishna's devotees and they must have reported it nowadays we see that Narendra his mind is attuned to very very high ideal and then one day Ram Krishna in course of conversation he referred do you know what he referred I hope at least you remember Ram Krishna was telling yes it is very good but compared to what storm had taken place in this meaning his life it is nothing Swami Saradananda was making his own thoughtful annotations not annoyances be careful about it annotations he said hearing Sri Ram Krishna's words we were astounded because we cannot comprehend even Narendra's Vairagyam and striving and Sri Ram Krishna says it is nothing compared to what happened here and how great Ram Krishna's Vairagyam must be impossible to understand so there are some these people wholeheartedly striven and Sri Ram Krishna says if you move towards God one step he will come running to you hundred steps so that means he is more eager for your realization than you yourself are there was an incident it was the second or third visit of future Swami Niranjananandaji, Niranjan Sri Ram Krishna used to talk about him, my Niranjan has no Anjan that is not even a teeny weeny bit of, Anjana means sustained, pure hearted person but when this boy, young man had come to visit Sri Ram Krishna second time or third time Sri Ram Krishna was as if waiting and then as soon as he aspired him from a distance he ran and enveloping this young man in his embrace he said my boy days are passing when are you going to realize God and then this young man later on he was expressing even I am not so anxious to realize God but how astonishing this person is more concerned about my God realization than I myself am concerned because Ram Krishna like a mother when is my child going to grow up and claim his inheritance which is Mukti so this is, these people are given beautiful epithet Vedanta Vignana Sunisita Artha Vedanta another name for Upanishads is Vedanta whenever you hear Upanishad you have to keep in mind Upanishads are nothing but go by another name called Vedanta what is Vedanta very essence of all the Vedas put together, the very essence of all the realizations of every realized soul in the past, present and future that is called Vedanta and what does the Upanishad say Vignanam that is Visesha Gnanam what is that Visesha Gnanam Brahman alone is real what is called Brahma Satyam Jagan Mithya Jivo Brahmaiva Naparaha this is the highest Vignanam Sunisita Artha Artha means this is the highest truth and Sunisita these people because of their they have become Adhikaris they have obtained Sadhana so they have become 100% convinced through Sravana Manana and now they have to do Nididhyasana so these people are 100% 150% convinced the only thing worth striving for in life is God Realization and then what do they do Sanyasa Yoga they adopt that peculiar lifestyle called Sanyasa, again as I mentioned Sanyasa could be there are some people who have no responsibilities and they come out and they take to a special lifestyle called Sanyasa Ashrama but there also included true Sanyasins but very often that very Ashrama removes all anxiety from their minds and they won't strive very much further but real Sanyasa belongs to the mind he who had colored his mind with complete awake and Vairagya there is a beautiful song composed by a great devotee on Shri Ram Krishna on 1st January every year as you know we celebrate this Kalpataru day and early morning a Sanyasin will be leading and one of the songs and singing this song for a long time they go round and round the temple at Belur Math this is the song a new man has come and this is the new man of this age we are all not really men because we are living still in that pre Ram Krishna that means unspiritual world he has got two bags one is called Viveka and the other one is called Vairagya and they are hanging from both shoulders of this new man and incidentally there is a very great Swami in our order name is Swami Bhajanananda he had written a beautiful book the man of the new age man on Shri Ram Krishna exclusively on this idea very very beautiful exposition and that is called Sanyasa Yoga that is Sanyasa I give up I and mine I surrender myself to God and these are the people their only sole goal is to realise God and they are Shuddha Sattvas their mind have become pure in the sense there is only one desire left out and that desire is how to reach God how soon to reach God and become one with God and these people they do everything that is possible that is why they are called Yatayaha Yatayaha means Yatna Parayana they are 24 hours so there is no such thing few hours you think about God pray to God, remember God so remember me and go on fighting not any external war but the war that is going on continuously between the Daivas and Asuras between worldy pull and the spiritual pull their people what do they get they such type of people as described earlier Brahma Lokeshu Paranthakali these people Paranthakali Antakala means death they lost what is called time that is death but this is Para means supreme death that means eternal death that means they are not going to have any rebirth that is their last birth where do they go Brahma Lokeshu they attain to the world of Brahman not Brahma we are not talking about Brahma Loka we are talking about Brahman's Loka other words Aham Brahmasmi that knowledge and then what do they get Paramrutaha they attain to the highest immortality are there two immortalities highest and lowest yes lowest immortality immortality means what happiness so if we go to Indra Loka Prajapati Loka, Gandharva Loka Yaksha Loka there are innumerable higher worlds really seven higher worlds are there and if we go to those worlds our happiness increases exponentially not little not hundred times no no it is billion billion times incomparable but this Samruta is they don't enjoy objectively they become happiness themselves Ananda themselves that is called Paramrutaha Amrutaha means immortality that means there will be no question of birth at all even the thought about birth doesn't arise and then Sarve Parimuchyanti all of them become completely liberated so this is the meaning those who are pure in mind that is Yogis Chitta Vruthi Nirodha they have but only one what is called that what is called Brahma Aakara Vruthi that is I want only Brahman striving through the path of renunciation come to ascertain clearly the deeper imports of knowledge or Upanishads which is the theme of the Upanishads they alone that is called Sanyasa Yoga these Sanyasa Yogis in the end gain the world of Brahman and liberating themselves from all trammels all what is called three Avasthas Avastha Traya Vilakshanaha becoming completely separate from the Jagrath Swapna Sushupti what is called Triya Avastha so they take and they are never going to return Swami Vivekananda is was on ease I would say because physically speaking he was but spiritually speaking he is there and he himself had declared that I it is better that I give up this body which is not allowing me to do what I want to do but I will remain for a long time and I will not rest until I make every man and woman and child realize that they are one with God I will go on inspiring them and his greatest composition the song of the Sanyasin I that this should be chanted practically every day if possible otherwise remember the very title song of the Sanyasa Yogis Sanyasin I will just read out that will be very important for us strike off the bonds that bind the down of shining gold or darker baser ore love, hate good, bad and all the dual throng no slave is slave caressed or whipped not free for fetters though of gold are not less strong to bind then off with them Sanyasin bold say Om Tat Sat Om let darkness go the will o' the wisp that leads with blinking light to pile more gloom on gloom this thirst for life forever quench it drags from birth to death and death to birth a soul he conquers all who conquers self know this and never yield Sanyasin bold say Om Tat Sat Om no not true who dreams such vacant dreams as father, mother, children, wife and friend the sexless self whose father he whose child, whose friend whose foe is he who is but one the self is all in all none else exists and the what that Sanyasin bold say Om Tat Sat Om here I want to insert just see we have done this Bhaja Govinda Stotram Kate Kanta Kaste Putraha Koyam Prataha Ativa so all these attachments who is father, who is mother Ko Mata Ko Pita, Ko Brata Kastvam Kutayataha Tatvam Chintaya Prataha think of the reality and Swamiji in this marvellous English words selected English words is echoing the same thing and then he says there is but one the free, the knower, the self without a name, without a form or stain in him is Maya dreaming all this dream he appears as nature soul know the what that Sanyasin bold say Om Tat Sat Om this is what Shankaracharya had summarised Brahma Satyam is what he said earlier he who is but one the self is all in all, none else exists and the what that Sanyasin bold Brahma Satyam what is Jaganmithya without a name without a form or stain in him is Maya dreaming all this dream the witness he appears as nature soul, know the what that Sanyasin bold say Om Tat Sat Om so those who make proper effort and whose minds are pure who have well ascertained and have clear knowledge of Vedanta because of a life of Sanyasa they at the time of the resolution of the individuality in Brahman, all of them without exception are released from the unmanifest karma so the same thing there is something very interesting as when a Sanyasin is to be welcomed very much in the temples in houses, especially in South India, this tradition is very much alive so certain things just like earlier we have said that one Vedanta Vijnana Sunitsitatha that was one of them second Dharam Vipapam Parameshvabhutam Pundarekam Puramathyastagam Tatravidharam Gaganam Vishokam Tasmin Yat Antaha Tat Upasitavyam these are very appropriate shlokas for the sake of Sanyasa and we will go little bit further into this not much and we will continue into the 5th to 11th mantras, how meditation has to be done and from here only Bhagavan Krishna had borrowed the entire 6th chapter called Dhyana Yoga we will talk about it in our next class Om Jananim Sharadam Devim Ramakrishnam Jagat Gurum Pada Padme Tayo Sritva Pranamami Mohor Moho May Sri Ramakrishna Holy Mother and Swami Vivekananda bless us all with Bhakti Jai Ramakrishna
[[Category:Kaivalya Upanishad]]