Kaivalya Upanishad Lecture 21 on 30 December 2023

Full Transcript (Not Corrected)

We are studying the Kaivalya Upanishad. We have almost come to the end of this Upanishad, which contains 26 mantras. In our last class, we have been studying the 24th. We completed it and then we entered into the 25th. A very marvellous mantra, not only 25th and 26th, but the entire Kaivalya Upanishad. It is of easy language. Also, it picked up the very essential Vedantic truths and puts it in a very understandable language. The speciality of this Kaivalya Upanishad is Shiva has been taken as the Guru of the Gurus, Paramaguru. If we can obtain the help of Shiva and Parvati, Uma and Parameshwara, Who are they? Parameshwara is the pure consciousness. And Uma, she is the Shakti. That is why in every Shaktipetha, there will be Shakti and Shiva. Always they will be together. And if you have noticed it, the Shakti will be standing on Shiva. And Shakti cannot stand accepting Shiva. She doesn't have any independent existence at all. But the whole universe, the manifestation, the whole Jagat is a manifestation of Shiva. But in the form of Shakti. And what do we mean by in the form of Shakti? In the form of Prakruti. Prakruti means three Gunas. Daivehyesha, Gunamayi, Mama, Maya, Duratyaya. Prakruti, Suyate, Saccharacharam, Maya, Adhyakshena. So without Maya, there is no manifestation. But Maya, Prakruti, Gunas, these are all synonymous terms. Guna means the basic material of this entire universe. Which of course includes our bodies, our minds. Or even to be more specific, the three types of bodies. The gross body, the subtle body and the causal body. Which represent the waking state, the dream state and the deep sleep state. Jagrat, Swapna and Sushukti. The entire universe, Samsara, is nothing but the Chaitanya endowed with the body-mind. Continuously goes on experiencing the waking, the dream and the deep sleep. Therefore, we are all nothing but the manifestations of Parameshwara in the form of the Gunas. And therefore, the only way for us is to become merged in that Parameshwari. That Shakti, that Maya, that Prakruti, that Gunaroopini. This is called Sharanagati. So beautifully expressed in the first and third shlokas of the Sarvamangala hymn. Why is it mentioned? Sharanya means one who alone can be the being of our refuge. There is no other refuge. Because Nirguna Brahma cannot be our refuge. Everybody has to traverse from the Saguna into the Nirguna. According to the Advaita terminology, this Saguna is called Brahma Akara Vritti. Vritti means a mental modification. And this is the last thought. And there will be how many Brahma Akara Vrittis? Only one. Sri Ramakrishna used to compare this to a big thorn. So we are all filled with many thorns. And all thorns can be classified into three. The gross body, subtle body and causal body. What is the thorn? Our identity with these three bodies. So we must take the help of a big thorn. That is called surrender. When we surrender, the Divine Mother becomes the biggest thorn. And it removes all the other thorns. Then what happens to the thorn called Divine Mother or Brahma Akara Vritti? It self-destructs. And what remains is, in human words, Brahman. Brahma alone remains the Supreme Reality. And even to call it Supreme Reality is because we are human beings. We are forced to use language. Just as when we are in deep sleep, we don't express. Look, I am in deep sleep now. So I cannot answer your questions. We just become one with it. And that is why self-ignorance. That is the characteristic of Sushukti or deep sleep. So resuming our 24th mantra, Earlier he said how we have to identify ourselves. But only we can do that with the help of the Divine Mother. And that is so beautifully illustrated in the third chapter of the Kena Upanishad, Uma Sahayam. In this Kaivalya, we have come across that mantra, Uma Sahayam. It is only assisted by the Divine Mother, Uma. And the same Uma has helped Indra attain to the knowledge of Brahman, Agni, as well as Vayu Devata, Agni Devata, Vayu Devata, to attain to that state of Brahman. So in this 24th mantra he is telling us, So come to know that you are a bound soul. Why is this teaching given? Recollect the very first mantra of this Kaivalya Upanishad. There was a great Rishi, who assumed that he has not attained to the highest realization. And he felt a tremendous longing to know, to realize, and become one with Brahman, the Supreme Reality. His name was Aashvalayana. And he approached Bhagavan Saguna Brahma, who is called Brahma, Parameshti. Chaturmukha Brahma. Chaturmukha's four faces represent the four Vedas. That is, he is an embodiment of the Vedanta, essence of the Vedanta. What is it? Aham Brahmasmi. So Brahma has been teaching him through the Guru Parampara system. So we can also understand this. Maybe Aashvalayana had approached a Guru. And he was only maybe a billionth Guru in the lineage of Guru Sishya Parampara. But we always salute our Guru Parampara system. That is why many times Shankaram, Shankaracharyam, like that we go on chanting. But Shankaracharya is not the first Guru. His Guru was Govindacharya. His Guru was Gaudapadacharya. And his Guru was Yasa. His Guru was Narayana. Narayana here is called Parameshti. So this Parameshti system. What about my Guru? What about your Guru? They are also Parameshtis. Why are they Parameshtis? How are they Parameshtis? Because they also are following the same path. Because the truth does not vary. What the first teaching was given to one of the disciples in the Mundakopanishad, we get to somebody else. So Brahma Devanam Prathamaha Sambhavoha He was the first manifestation of the Supreme Reality called Brahman. And he started this Guru Parampara system which some Swami funnily called GPS Guru Parampara system. GPS is practically installed in every modern car. And you put it on and it will unerringly guide you to your destination. It will tell you how far you are and where to turn left, where to turn right. That's what exactly scripture tells us. Scripture is nothing but the teaching of the Guru. That is why it is also called Shruti Parampara. The teaching Parampara. So he has been teaching that if you want Supreme Reality you should give up everything. That is why you have to become a Vedantin. You will have to give up all attachments. You have to become a Sanyasi. And then slowly you have to acquire Sadhana Chatustaya Sampatti. Then you become an Adhikari. Then only you can approach the Guru. A Guru can be approached for many purposes. If you want to learn computer, computer Guru. If you want to learn how to pickpocket, pickpocket Guru. But if you want Brahma Vidya, only Brahma Vidvarishtaha a person who knows Brahman, Brahma Vidyamaha alone can teach you. So Parameshwari undoubtedly was the nearest manifestation of the Supreme Brahman or we can even say as I mentioned earlier he is also called Chaturmukha Brahma. That is the Brahma Gnanam is represented by the four Vedas. Why four Vedas? Infinite paths to the infinite reality. The reality is infinite. Therefore the paths cannot be one or two or hundred or billion. Infinite. Having taught. Now in the 24th mantra Thus having understood. Here is something we have to crystal clearly understand. What is it? If an Adhikari, if a Sadhaka becomes Adhikari that is Sadhana Chatushtaya Sampannaha he will be endowed with 100% Viveka, Vairagya, Shamadi Shatka Sampati as well as Mumukshutva intense yearning for God realization. Here also the Krama, the order in which it comes. So first comes the capacity to discriminate. Then we come to know what to adopt and what to give up. And willpower should be there to give up what should be given up and to adopt what should be adopted. That is where our problem starts in the very first one. We may know very well what should be adopted and what should be given up. But we do not have the capacity. And capacity comes. There is a beautiful saying in English language where there is a will, there is a way. So if we really desire and that can come only by the grace of God. Only Ishwara Anugrahena Pumsaham Advaita Vasana Advaita here, not Advaita Marga. It is the desire to attain liberation. That is called Advaita Vasana. I want to become one with Brahman and I want to be free. That is called Advaita. Even that intense desire can come only by God's grace. And God's grace comes only when we lead a Dharmic life and give up Dharma. We have to give up Papa Karmas. Then only Chitra Shuddhi takes place. And then only our mind enjoys higher happinesses. Higher Loka is equivalent to better and still better and best happinesses. Varying degrees of highest happinesses. But when we experience the highest bliss that is obtainable only in Brahma Loka and that is also temporary. How do we know it is temporary? Because in the Bhagavad Gita and every student of Bhagavad Gita should remember this one. आ ब्रह्म भुवनालोकाः पुनरावर्तिनो अर्जुना Even if somebody goes to Brahma Loka because it is earned by performing Dharmic Karmas once it is exhausted, Karmapala is exhausted, one has to come back. There is no other way. Only a person who doesn't want to be reborn but still having one or two desires, he will go to the Brahma Loka but he will very soon, by God's will, fulfill his unfulfilled desires and he understands. I have seen the highest. And it is only a repetition of what I had experienced before. Maybe in a higher degree but absolutely no different. This is called objective enjoyment. I don't want objective enjoyment. I want subjective bliss. And then, by God's grace, his eagerness for Mukti becomes intense. So this type of person, when he goes to Brahma Loka, God removes by fulfilling his remnant desires through experience. And the person's Viveka becomes perfect, Vairagya becomes perfect, Shamadama Dishatka Sampati becomes perfect and there he does intense sadhana under the direct guidance of Brahma and that is what we have to understand here. Even Ashralayana might have been one such person who had gone to Brahma Loka because where do you get Brahma? Only in Brahma Loka. So he must have gone to Brahma Loka and there must have been a few desires. He got fulfilled and he directly took refuge in his guru, Brahma. Sir, I don't want anything else. As Sri Ramakrishna used to pray, Oh Mother, I do not want anything. Grant me Ahaituki Bhakti, motiveless devotion. I don't want riches. I don't want Kama Kanchana. I don't want even Dharma and Adharma. Very, very interesting. Mother, here is your Dharma. Here is your Adharma. Why did Sri Ramakrishna say that? Because even if a person follows Adharma, he will be doing Papa Karma, sinful activities and he will have to be reborn and suffer. Not only rebirth but suffering. But even if he does Dharmakaryas, rebirth is inevitable. He will get attached. His Raga becomes stronger and he wants to enjoy more and more and for that he will continue his Dharmakaryas, what is called Ishta and Uporta and again he will have to take birth. After some experience, a few times more, this person comes to his senses because God's grace descends upon a Dharmic person. My child is fit now to receive that Viveka and that is called Chitta Shuddhi. Chitta Shuddhi is equivalent to Sadhana Chatursthaya Sampati. And once that is done, this person will be able to get that Mahavakya Shramana. That is, you are not the body, so bodily experiences are out. You are not the Sokshna Sarira, so all your dream experiences are out. You are not the Karana Sarira and therefore all your deep sleep experiences are also out. And this is called Chitta Shuddhi and then the steps beautifully outline Shramana. That is, you are Brahma. Of course, the beginner takes time. When Shri Ram Krishna wanted to grant pure Advaita Gnanam to Narendra Nath, by his mere touch he could have given and he had given by touching and Narendra's immediate reaction was, What are you doing to me? I have my parents at home. Of course, there is another reason we should not equate Narendra Nath with people like us. But why could he not receive Shri Ram Krishna's grace? Shri Ram Krishna used to tell, Narendra is Dhyana Siddha from his very birth and why was he unable to receive? It is not because he was unfit. Throw that idea through the window. Then why did Narendra refuse? You made me an instrument. I have to preach this or establish this Vedantic message throughout the corners of the world. And the best instrument is the Parliament of Religions where the best minds are gathered. Once this idea is injected, deeply brainwashed, people can never forget. For some time, they may struggle, like worms taken up and put in a fragrant flower or Shri Ram Krishna puts in a rice pot. But ultimately, truth will win. Satyameva Jayate Nanratham So he had to do that. And he has to become a teacher for all sorts of mentalities. Astika, Nastika, Agnostic, Atheist and persons sincere but who have lost faith in every religion. So Swami Vivekananda had to go through each one of these mental states and by Shri Ram Krishna's grace, he came out of them successfully and victoriously. And what does it mean? It means, let any sincere person that is the one condition, let a person sincerely approach Swami Vivekananda I want to improve myself but I don't have faith in these things. Swami Vivekananda, he already experienced the exact mental condition of this kind of sincere person. As I mentioned, the condition. Without that, Swami Vivekananda cannot give out his teaching. He must be endowed with Shraddha. Shraddha Mayoyam Yo Purushaha Beginning of the 17th chapter. A person, who is he? Whatever he is endowed with, with whatever Shraddha that person is endowed, that is that person. So, he had to go through all these phases and then he was ready. Just on the Shivaratri day, a few days before, Shri Ram Krishna passed away and he was given that. This time, happily, joyfully, he has received this, what we call Nirvikalpa Samadhi at the Kasipur Garden House. And that is what exactly, in the 24th mantra is said, Evam Viditva, having become completely fit, endowed with Shraddha and Adhikari. What does he do? Paramatma Roopam. So, he is given the teaching. You are none other than Paramatma. And where is this Paramatma to be obtained or to be contacted? Gohashayam. In the cave called Buddhi. Not any Buddhi. That Buddhi which has completely obtained, what is called Chitta Vritti Nirodha. That is why it is said, Nishkalam. There is no Malam at all. There is no part at all. There is no division at all. There is no desire at all. Kala means part. Nishkalam means what? Absolutely one-pointed. Advaiteyam. And the mind cannot think any second thought excepting Brahman. And he understands. Samastha Saksham. When a person becomes a witness for his own body, mind, including deep sleep. Is it possible that one can witness? We can say, we can witness the waking state. That is what Vipassana tries to do. And one can witness dream state. Can we? Not ordinary people. Can we witness the deep sleep? Not ordinary people. Once this question was put to Swami Turiyananda that a Jivanmukta can he be witness? And instantaneously he gave this reply. Yes, a Jivanmukta can be both a witness of all the three states and at the same time an experiencer of the three states. How is it possible? Nobody can explain. We have to become attained to that Turiyananda state. Then only we can understand. We understand I am the subject, I am also the object. When I am the subject, I am the Sakshi. When I am the object, I am the Karta, Bhokta, Gnata. So I have become the enjoyer. I have become the doer. So I can be both at the same time. How is it possible? Yes, we can give an illustration. When an actor is acting in a drama, he is completely aware I am also acting to the best of my ability, trying to identify with the particular part that is given to me, but at the same time he is completely aware I am so and so, this is my real nature and what I am doing now is only acting the part out for either pleasure or some fee, whatever it is. So both things will be there. And also a psychiatrist he treats a person he knows this person is not mad but he also accepts the person himself thinks he thinks that I am the normal person, but the psychiatrist knows he is normal but at the same time temporarily possessed by a mad identification I am the Prime Minister of India, I am Napoleon etc. So this is called daydream. Every young man watching a cricket match, he will be criticizing the bowlers there or the batters if I was the person every bat will procure me sixes only six runs nothing less than that. Of course such a fellow cannot even afford to buy a ticket and witness that one. So Samastha Sakshin when a person becomes successful in witnessing one's own self then he becomes Sat Asad Vihinam what Sat means what is called cause. Asat means Karya Karana Karya one goes beyond Karana Karya because there is no Karana, there is no Karya. In a cinema a woman gives birth to a baby woman is the Karana baby is the Karya it is all a mere acting there is no such act going on so when a person becomes a Sakshi, I am imagining myself in my dream in my waking state in my deep sleep pretending I put on a special dress and this is called Sat Asad Vihinam that is a complete Sakshi who doesn't identify either with Karana or with Karya. What is our problem? We are identifying as both Karana and Karya for example if I think of my parents I am the Karya if I think of my children I am the Karana so if some work is done very beautifully then that is the credit is due to me, I am the Karana but I have to accept it because of the PC, because of the AI because of the salary because of many other motivations, that is the real Karana for my manifestation of this one so once a person starts witnessing he goes beyond the cause and effect ideas themselves that is called Sat Asad Vihinam then Prayati, he attains Prayati means reaches not reaching or not becoming Shuddham Paramatma Roopam the Guru only can tell Tat Tvam Asi, the what that but through this Sadhana, this person says Aham Shuddham Paramatma Roopam Shuddham means what? There is no second and this is called Purity Impurity means what? A second thing comes and joins the first thing that is called Ashuddha for example rust joins a vessel or dirt joins our dress whatever is happening that is called Ashuddha but the infinite means there is no second and if there is no second the question of something influencing the one and by the way Shuddham Ashuddham, impurity doesn't mean only bad thing that is if an object loses its nature and acquires a second nature that is called impurity for example you take milk normally milk is not that sweet and you add what we call coffee very strong coffee then immediately it becomes bitter but you add sugar it becomes sweet so the milk had lost its milky nature and it has become both bitter and sweet at the same time and we develop peculiar tastes we call it normally so we like to mix so many things and then do it so this is what is being said so beautifully here that one who knows what happens to him that person realizes Aham Brahmasmi now we are entering into the 25th this is a beautiful this one before that I want to give you a little bit of introduction so the mantra goes like this 25th mantra Putaha means pure Putaha means getting rid of impurities and become the original what a person is so if your cloth is dirty you add some soap material and bring it to the original state if something has developed a stain try to remove it, polish it by adding something this is called regaining original nature and here something very peculiar is added here that is why this is also called Rudra Upanishad Kaivalya Upanishad also goes by the name Rudra Upanishad and then here 25th mantra is a very special mantra he who recites or just like Vishnu Shastra Nama Lalita Shastra Nama etc Bhagavad Gita Upanishads or many other Stotras he who recites continuously this Shatarudriya what does he get he gets several results will come and what are they purified any fault committed with regard to the fire he will be purified from the sin of drinking he means she also because knowledge doesn't know what is called gender so many we have seen what we call women who are what is called Brahma Rishis Devi Stuti we are talking about then Maitreyi then Gargi they are all great Rishis so they are all what is called Ved Vedanta Paragas they have become Atma Swaroopas so what happens when a person has to attain many many purities that is he has to become Sadhana Chaturstaya Sampannaha an impure person has to become pure and a few of the impurities that one can obtain in the course of one's life but the person wants to overcome them or what we call so we have to get back our normal state so to do that repeat the name of God Nama Japa or Nama Parayana Geeta Parayana this is called Parayana Adhita means Parayana Vishnu Sahasranama Parayana Lalita Sahasranama Parayana what happens whatever may be the defects and a few of them are enumerated here Sadhaka becomes pure what is the condition a Sadhaka must realize I have these defects I have committed impurities I have become impure by negligence of certain duties in my life I realize, I regret I want to get out of them I want to obtain what is the way surrender yourself to God and which God very interesting if you study Puranas and I am sure you have already come to the conclusion but in case you have not given thought to it here is the Param Rahasya you see all the Rakshasas Asuras they are completely aware of the three Gods Brahma, Vishnu, Shiva and they have to do Tapasya that means they have to practice austerities and these Rakshasas can really perform tremendous austerities and at the same time they have to surrender themselves completely to God and if necessary they have to sacrifice many things that is called Tapasya Tapasya is not merely going through certain difficult lifestyles but the ability to sacrifice one's selfishness that is called Tapasya that is why there is something very interesting we have to note there is a belief among Hindus that on a sacred pilgrimage every time they have to give up something to develop the habit of giving up first of all you give up small things funny things I don't like bitter gold so you come to Vrindavan Oh Lord, from today I will not eat bitter gold then you go a little bit further to probably Kashi what do you want to give up here otherwise your own mind feels guilty your conscience feels guilty I went to Kashi, I have not offered real offering is giving up something which is a Kamana, a desire so you say I have given up already bitter gold, now what can I give up then one person comes and then he says this pumpkin curry quite tasty almost like sugar I like it but it is ok, there are better curries so I give up pumpkin eating and a little more advanced after some time I like tea very much I give up after some time I really don't on coffee, especially South Indian unfiltered coffee, strong coffee no I am very fond of coffee so I will give up coffee and after some time somebody comes and then what do I give up my life for eating sweet mangoes so I give up mangoes like that slowly slowly I give up these are all external things but then a person he has to, I give up what is called some internal bad quality what we call intemperate attitude I become very quickly angry I try to give up becoming angry I try to answer very gently etc etc this is how a person acquires sadgunas by slowly giving up this is part of the Hindus belief of giving up becoming a better person temporarily we lose the pleasures but really we progress so this is what you perform your activities you might have committed lots of imperfections sometimes unconsciously but many times consciously and if you have done it consciously then next time make a conscious effort not to give up that is while driving or thinking something else you must focus upon driving while cooking you must focus upon cooking only such a person when he sits for meditation he will be able to do meditation but ultimate goal ultimate help comes only from Sharanagati and Sharanagati so I have been mentioning these Rakshasas, Asuras what do they do they are ready for example this Ravanasura he wanted to please Brahmadeva so he started he lit the fire in Igna and one by one he started cutting off his own heads and when he was about to cut the last head and really God became pleased and gave him tremendous power don't think Tom, Dick and Harry can get obtained, you have to pay first then only you get but it is also necessary to acquire a right attitude God has given you power but it can be misused but it should be properly used so that Sharanagati is being indicated here Yeha Shatarudriyam Adhithi what is Shatarudriya I will give you a small introduction today so this is also called Rudram this is also called Namakam Chamakam and we get it in the Yajur Veda and one who thinking of Shiva resides this with tremendous faith that Shiva will be pleased because this is nothing but the praises of Shiva so I will give you a few samples also later on whoever does it completely surrendering with a prayerful attitude endowed with Shraddha that Shiva is listening to me he takes pity upon me and he will come to my aid and what does he do Agniputo Bhavati with this attitude if a person goes on doing Parayana that is regular chanting with tremendous faith and Bhakti Agniputa means any defects in the Agnikarya which people use it to do and Vayuputo Bhavati so also Vayuputa means many many defects while breathing while touching something with bad breath etc I will give some examples also later on then one becomes very impure for the sake of selfishness Agniputo Bhavati then many people drink it has become almost a normal activity in most of the modern educated people Surapana that is they get drunk with wine and that has to be removed who can do that only Shiva can help us only to get out that is drug addicts or drink addicts etc that is why when Girish Chandra Ghosh approached Ram Krishna Ram Krishna said I am not preventing you from drinking just before drinking whole heartedly offer it to the Divine Mother as Prasada and accept it as Prasada and he accepted it and very soon he came out of that bad habit by the grace of the Divine Mother or Shiva or Vishnu or whatever it is and if somebody has done Brahmahatya what is Brahmahatya killing of a saint killing of a Brahmavith killing of a killing of any good person killing of a woman there are some killings which is called Brunahatya that is destroying the life of a fetus then Strihatya not to speak of Brahmanatya Brahmahatya especially of the life of a good person if anybody takes it out he will be how foolish some religionists believe if we go and kill anybody, everybody without any discrimination Allah will be so pleased with us such a terrible mistaken idea about God about religion about what they will do these are called Rakshasas what we study about the Rakshasas in the olden times they are called these Brahma Rakshasas they are the people born here as the Madhu, Kaitava Shumbha, Nishumbha Rattabija and Mahishasura especially Mahishasura because there is a wonderful discrimination Shumbha and Nishumbha are very refined people but this Mahishasura, buffalo nothing goes into his head what he wants to do, he will do who can destroy that is only Divine Mother can destroy so whenever we do something stubbornly refusing to reform ourselves what can save us is only God's grace and one of the methodology of God's grace is doing Parayana, Abhishata Rudriya and then Suvarna Sthaya Suvarna means gold, gold means what? the wealth of any person upon whom a person is depending for his livelihood if anybody takes it away that is what in the Ten Commandments that is stealing what belongs to other persons that is called Suvarna Sthaya, we will discuss about it in a little more details if we have done that anybody has done that and then Kritya and Akrutya that is Vidhi and Nishitha some things we are supposed to perform some things we should Nishitha completely Nishitha we should never do but we do what we should not do and we do not do what we are supposed to do and this is called Pratyavaya Papa Pratyavaya means not doing what one is supposed to do and doing what one is not supposed to do and these are only a selective a few, any type of Papa, any type of impurity is a terrible obstacle, we might have done now we may be regretting what is the way to come out of that guilty conscience surrender yourself and as Sri Ram Krishna says, O Lord I have done many things unknowingly knowingly or unknowingly but now only I realize that I should not have done, I should have done something else but I cannot go back and undo what are all things that I have done kindly have mercy upon me and purify me just like Holy Mother said if any child plays in the dirt and comes running Mother takes that child into her lap and bathes him cleans him of all dirt takes and suckles that baby because we are all children of God the grace of God is available all the time that is the main point that is what even Bhagavad Gita Bhagavan Krishna is telling that if somebody is what is called so the worst of the sinners once he realizes and he resolves that is an important point I realize I have done many things but I promise you I take a vow I will do what pleases you I will never do from hence forward what displeases you that is what part of the sixfold qualities as enumerated by Bhagavan Ramanujacharya sankalpa two sankalpas we have to take so what is it that whatever pleases you I will do whatever displeases you I will completely give up and that is the condition we should not repeat and Holy Mother reinforces and says that if a ploughshare has to go through a devotee's body and it will be removed by a pinprick but many many devotees do not understand this they think that I will just say mama and she is not going to come and remove and we get disappointed lose faith in her what she meant is my son my daughter you might have done many things but you should take a vow whatever pleases you that alone I will do I will not do anything that displeases you brother Lawrence tells in his practice of the presence of God but for the love of God I will not touch even a straw for my own purpose that is called practice of the presence of God God is watching us and whoever takes such a refuse that is called Shatarudriya it is a beautiful prayer consisting of 100 shlokas and about that I will give introduction in my tomorrow's class the point is there is one way we have done so many things and that made us impure but now we realize those very impurities are standing like Himalayan mountains as obstacles to our sadhana and is there anything that we can do whatever we do self effort is not going to remove them because the amount of sin we have committed is incalculable but what can stand as an obstacle if the fire of God's grace comes Ramakrishna says that a mountain heap of cotton one spark of fire in no time it reduces the whole thing a room in complete darkness for a thousand years a litting of one match instantaneously removes such is the power of God's grace we must have that complete faith in God's grace and in this particular instance Shatarudriya and in this context I can tell you study Swami Vivekananda regularly select some especially the inspirations at Thousand Island Park inspired talks or daily parayana or the gospel of Ramakrishna or the holy mother's teachings the gospel of holy mother or the eternal companion or Mahapurush Maharaj forsakers of God take any book that will do go on reading it do Lalita Sahasranama do Vishnu Sahasranama and the Mahatmya tells us enumerates what is there what are we talking this is the only way to obtain the grace of God but if we do not have grace of God we can never become pure and if we are not pure the question of realizing our identity with God never arises impurity and purity can never become one we will study these beautiful concepts in our next class try to summarize Kaivalya Upanishad before we leave what Upanishad we are going to take as our next study for the next Saturday Om Jananem Sharadam Devem Ramakrishnam Jagat Gurum Pada Padmetayo Saritva Pranamame Mohar Moho May Ramakrishna holy mother and Swami Vekaranda bless us all with Bhakti Jai Ramakrishna