Amrita Bindu Upanishad Lecture 06 on 21 January 2024

Full Transcript (Not Corrected)

We have been discussing the teachings of the Rishi. That is being given through Amruta Bindu Upanishad. And in that he is telling, mind alone is what matters. All our good and evil, happiness and unhappiness, victory and defeat, gain and loss, bondage and liberation, everything is in the mind. But what is the mind? The mind by itself, without any vrittis. That is why Patanjali beautifully defines Yoga, Chitta, Vritti, Nirodha. When there are absolutely no vrittis. Vritti means thoughts. Everything that we experience, that I am so and so, I am happy, I am fat, this person is my enemy. All these things are nothing but thoughts in different formulations. So if the mind is not there, then at least thoughts are not there. Then there is no bondage and there is no liberation also. Actually there is nothing called liberation. To remove the thought that I am bound, that is called liberation. We are not gaining actual liberation. We are destroying the thought, I am not liberated, I am not free, I am bound. Therefore mind control is most important. That is what has been said in the second mantra. Mind alone is the root cause of either either bondage or liberation. But we have to extend these words. Bondage means any negative experience, negative thought, experience in the form of negative thought, that is called bondage. Experience in the form of positive thought, that is called liberation. Even the idea that I am liberated is also part of the mind, is also really indicative that we are not really liberated. That is why in the Upanishads it is said, A Brahma Gnani, a true knower of Brahman doesn't say, that means doesn't even think, I am liberated. He is completely free. So what type of mind is that? The thoughts which are totally attached to objects. Yesterday we discussed this point very well that it is not the objects that are the causes of bondage, but it is our attachment to the objects with the false idea that they can either give us liberation or make us happy or unhappy or bind us. That is the real bondage. Objects for a Jeevan Mukta, he can eat, he can drink, he can do anything, but nothing can bind him because he knows these are all, first of all, my own manifestations. So he sees a beautiful object, a beautiful tree, a beautiful animal, a beautiful woman. He doesn't say that is a beautiful woman, I would like to possess her. No, he says that is me. I am projecting myself as the beautiful horse, beautiful tree, beautiful woman, beautiful everything. What about the opposite? Yes, I am the ugly person, I am the unattractive object. Everything, every thought is only my projection, just as we do in our dream. So that mind where predominantly thoughts, negative thoughts, unhappy thoughts, uncreative thoughts arise without much control of ours, that is called bound mind. And when we have complete freedom, I can think even the worst thought, but I will not be affected and nobody also will be affected and it is just a play, like a drama. So that is called liberation. So everything depends upon the mind. So if this mind can be made completely free from attachment. Now what is attachment? Attachment means I am not that object, I am separate from that object and that object is either desirable or not desirable. That thought, that should be gotten rid of. You know, everything is me only. Sarvam Kalvidam Brahma So that mind full of what is called unhappy thoughts, negative thoughts, that is called bound mind. And the mind which is free and always thinks joyful, creative, positive thoughts, that is called liberation. And even the idea of liberation is that only. So yesterday we were discussing Swami Vivekananda's what he has to say about the mind. What was the first thing we discussed? What is the nature of the mind? Very interesting question comes here. So why is the mind restless? Does the mind really want only a worldly object? Instead of using the word worldly object, let us use the word limited, limitedness of the object. Every object is limited by time, by space and by causation. Let me illustrate, though we know that we discussed it. For example, a person likes sweets. How long can he eat sweet? So how much sweet, how many sweets can he eat? So there is a limitation. His stomach or his digestive power, that is the limitation. If he eats, over eats, then he has to pay the price. So after some time, even disgust will come, even if the best of sweets are presented. So this is called time limitation. You can't go on eating. And space limitation. Space, how much your stomach can hold, how much your digestive power is there, this is the spatial limitation. And finally, even the best thing that is enjoyed under certain circumstances will never be able to give us happiness or pleasure. For example, a person is eating first class sweet and he is enjoying it really. And then somebody comes and tells, Hey, what are you eating? Where from it has come? Oh, my friend has given me. Do you know that your friend is your greatest enemy? He is pretending to be your friend. He is poisoning. So he is only criticizing you everywhere. The moment we hear that, what happens? A terrible disgust comes, not only towards that person, whatever object is associated with that person. Since this sweet had come from that person, what we have eaten, we feel like throwing it out. So you say causation. Mind means time-space causation. Object means time-space causation. So anything in this world is only a very temporary thing, either positive or negative, good or evil. Everything is temporary. Death is also temporary. We think that death is the end of the matter. No, it is only moving from one body to another body. This is what Hindus believe. Or if other religions believe, there is nothing called death. The person moves either to hell or to heaven or to God. That is what every religious believer truly believes. Nobody believes that I will be destroying myself forever. That is not possible. So what is the nature of the mind? Restless. Why is it restless? Because it experiments with objects, one after the other. Temporarily it feels, if I get this one, I will be happy all the time, whole life. But then very soon it is forced to revert its former opinion, remove the former opinion, destroy the former opinion. I thought this object will make me very happy. Now I know it doesn't really make me happy and it may even disgust me also. If you are forced to eat or drink, if you are given one cup of hot coffee at the appropriate time, you are very happy. And if your friend gives you the second cup, you will not enjoy it. But if he forces you to drink the third cup, you feel like beating him up. So everything has opposite effects, provided we do not follow certain rules, certain restrictions. So really what are we searching for? When we don't get that expected pleasure or happiness, then we move on. And we find ultimately every object has the same nature. But what is the mind seeking? It is seeking its own self which is divine. What am I talking about? Mind is called Atman. Ramakrishna has confirmed it. A pure mind is same as the pure Atman. There is no difference between a pure mind and then pure Atman. Because that is what is called, A pure mind to attain to that state is called Not that we should not have thoughts. We can have any number of thoughts. But if they are pure thoughts, means thoughts about God, then we are free. So that is what the mind is seeking. And it will not become restful until it obtains Atman, the God realization. That is what really, we are all restless not for any object. We mistake that we are searching for objects. Truly what we are seeking is only God. How to reach to that purity? For that Swami Vivekananda said, First you understand the nature of the mind. And then in course of many, many lives, we are like people who are drunk with desires. More births, more object, knowledge of objects, more desires. So our desires go on increasing. As King Ayyathi had discovered to his great confessor. I think you all know the story of Ayyathi. So he became old because of some curse. Even when he was young. But his desire to enjoy women and worldly objects has not insatiated. So he prayed to God. And then God came and said, Okay, I will give you a boon. You can regain your youth. But not like that. Call one of your sons and then ask him. You can exchange your old age and give it to your son. And your son in fact will give his youth to you. That boon I am giving so that you can facilitate that exchange. So he had four sons. Three sons refused. The last son, he said, Father, your happiness is my happiness. You take my youth and you give me your old age. And Ayyathi started enjoying and enjoying. Long time passed. Then he became wise. So it is like pouring petrol into fire. The more we enjoy, the more thirsty we grow. Our desire becomes stronger. And in the end, he called his son. Made him the king of his kingdom. Then he gave back his youth. Still that youth was there. Took back his old age. And he was such a great soul. He went and performed Tapasya. And he attained God Realization. So every Janma that comes, we come to know of new objects. We think they are going to give us more pleasure than the old objects. But every object exactly gives the same happiness. And the same unhappiness. There is nothing else. And one of our senior Swamis, he gives this beautiful, why is it? A superior qualitative object. Can it not give better happiness? No. It depends upon how. Supposing there is a poor man. He is eating Roti and all. And he is ravenously hungry. So he enjoys it more. There is a king with 50 items. Every item excellently prepared. But he cannot be enjoying. He cannot get satisfaction. Because he doesn't have the time to digest. And he cannot enjoy. So who is getting more happiness? Mere object itself doesn't have either happiness or unhappiness. Then once we get that, then we learn a great lesson. We can get the highest squeeze, highest pleasure from any object, even the most ordinary object. Provided we love and use it properly. And every saint and sage proved it to the hilt that even just food begged from so many houses may not be fresh, may be stale, may be smelling also, but he offers it and it becomes Prasadam. And he derives the greatest joy. And his joy is incomparable even enjoying the world. Because he sees God everywhere. He gets Brahmanandam in every single object. Even when an enemy is cutting his throat, he will enjoy it. Do not have any doubt about it that laughingly many sadhus told that snake is none other than God and that is what happens, Swami Vivekananda quotes. Once a saint was bitten, I think it was Pavahari Baba, by a poisonous snake. And then the saint laughingly said a sweet message from my beloved, meaning God. So it depends upon what type of attitude we have. So Swami Vivekananda is telling first of all it is restless, secondly it is drunk with desires, thirdly we develop, we cannot tolerate other people who are, we think, in a much better position than ourselves. And then we become jealous. We covet the things that are possessed by that person knowing that that person is suffering from the very objects he would like to get rid of them. And he will be very glad, I tell you, if you can take away some of the things from himself. So jealous, bitten by the scorpion of jealousy. And then even when an ordinary person is full of Ahamkara, pride, I am somebody. Ramakrishna illustrates, there was a frog in a hole and it somehow it acquired a rupee and one day an elephant was passing and the frog came out and started bellowing at its loudest. How dare you pass over my head? Don't you know who I am? I have got one. Another story he illustrates, there was a maid servant who had only one what is called nose ring and she had burnt, nobody was noticing it. So she burnt her own poor hut and then she went on shouting, accepting this nose ring, accepting this nose ring, accepting this nose ring. So I have lost everything. What a poor person. But that Ahamkara, even a child has Ahamkara. You scold him, he will turn his face towards the wall and he goes on saying, I will not come to eat food. So this Ahamkara plagues us. That is called possessed by the demon of pride. How to describe the condition of that monkey? And we are all the best of such monkeys. How to do it? Yesterday we discussed, so I will not only just remind you, so just watch the mind. Then what happens? By watching the mind, two things happen. First thing is that I can become objective. That is second result is whatever we are experiencing, we are separate from it. So let me become a Sakshi. What is a Sakshi? Like watching a movie, I will not get pained, I will not get exuberant by the events happening there. I enjoy both. But if it is the actors, provided the actors really act very well, then I will enjoy them. So just let it sit quiet, let it drift. Then think that you are entirely apart from it. And if we do that, that witnessing attitude, we become Sakshis in course of time, we understand we are not that object. So the same thing, observe the body, this is what Vipassana is supposed to be, that you become the witness, you witness your breath, you witness different parts of your body, you start witnessing your thoughts, and you feel whatever you are experiencing, witnessing, you are not that. Then identify yourself with God, never with matter, or even with the mind. That is what we have discussed yesterday, so until now we are doing it. So if we go on watching, so I am not the mind, I see that I am thinking, I am watching my mind thinking, and each day the identification of yourself with the thought and feeling will grow less and less. That is what Swami Vivekananda says, and that is what exactly Patanjali Yogi also is advocating. Chittavruti Nirodha means just be a witness. And then finally, all thoughts will subside. Then what remains? Witness. Another name for that witness is Purusha. Tatha drashtu swaroope avasthanam. Thereafterwards, one abides in the state of the seer. I am the seer, let anything come and go. These are all like bubbles, like waves, they do not really affect them. But there is a condition even to practice spiritual disciplines. That is what Swamiji draws our attention to. The purer the mind, the easier it is to control. Purity of the mind must be insisted upon if you would control it. Perfect morality is the all in all of the complete control over mind. And I can add, perfect control, perfect morality, perfect purity is all the sadhana. There is no other sadhana. And I think some of you are definitely reading the WhatsApp application messages I am sending. Swami Sharada Nandaji was once asked, does Karma Yoga really lead to God Self-Realization? Says definitely. And he explains, Karma Yoga is doing every action perfectly, with concentration, with bhakti, with joy, and with perfect knowledge. Then what happens? I don't want the results. I am just doing what I am supposed to do. What happens? Mind becomes pure. And the moment mind becomes pure, the knowledge that I am Brahman automatically flashes in the pure mind just as when you stand in front of a very clean mirror and yourself, your image will be reflected perfectly. So if the mind becomes pure, it reflects my real nature perfectly. But here, this illustration is only for an illustrative purpose. Don't misinterpret it. You put on a nice dress and I see myself. No, that is not what is meant. What is meant is, I am the pure witness. By practicing Yoga, mind becomes pure. Then what happens? I am not the body. I am not the mind. I am not the three states of waking, dream, and deep sleep. Then what remains? Me as a pure Atman, not even as Jeevatman. The same Atman, inextricably combined with mind and body, and experiencing the three states is called Jeevatman. But without these three states, one should not call oneself Jeevatman. It is pure Paramatman only. That is what Sadhana is. It is to remove this Ahamkara. Ahamkara means Aham combined with Kara. What is that Kara? The mind. And what is the mind? Waking, dream, deep sleep state. When that Kara is removed, then there is nothing to witness. Then witness itself disappears and realizes Aham Brahmasmi. Even this description that one realizes Aham Brahmasmi is only for the sake of just passing on or to teach what the scriptures are telling. Really speaking, when you are in deep sleep, you don't say, I am very peaceful because I am in deep sleep. You don't say that. You experience the peace, but you don't know that you are in deep sleep. So in the same way, a knower of Brahman knows that I am Brahman without knowing because there is no mind which to say, I am a realized soul. I am a knower of Brahman and I am enjoying Brahmananda. All these thoughts are only descriptive thoughts and descriptive thoughts are not the reality. That is why Sri Ramakrishna says everything has been polluted by being described, by being coming out of the mouth of man, but Brahman nobody can describe. So what is it? First, watch the mind. Secondly, slowly develop the attitude of a witness. And in order to become really perfect in these practices, one must develop Sadgunas, morality. That is, everybody is myself. So if I harm anybody, I am only harmed. The whole Karma Siddhanta is if I do good, I do good to myself. If I do harm to anybody, I am harming myself. Therefore, if I do good to everybody in spite of what they do to me, then I become perfectly moral and a moral person will have complete control over mind and such a moral person, he is free. This is what Swami Vivekananda says. The man who is perfectly moral has nothing more to do. He is free. End of Swami Vivekananda's teachings. So we will just very briefly analyze this mantra that we have discussed. How to control the mind? Mind is bound by attachment. Therefore, Narada says Tattva-Vishair-Tyaga-Sangat-Tyaga First thing is, do not go to that place. Do not associate with that person or persons who reminds you that how wonderful this object is. Even their thoughts can affect us. Stop. Then slowly give it up. So slowly. Sadhana has to be done very carefully. If somebody, for example, is very fond of a sweet, I will eat only once in a week. After sometime, I will taste it only once in a month. After sometime, once in a year. Like that, slowly, slowly, slowly the mind has to be brought. So it is not possible to give up anything at one stroke. Unless a person has got a very, very strong mind, means a strong will power. For example, Girish Babu was what is called addicted to opium. He could not live without opium. Then suddenly, by the grace of Sri Ramakrishna, he was also addicted to drink. He had given up drink. He could not give up this opium. So he decided, I am a disciple of Sri Ramakrishna. Why should I be a slave? And he made sankalpa, determination, resolution. I want to give up opium. And he had given up. From next day, he will not take. He said, for a few days, I had to go through hell. Because, just like if you are drinking regularly coffee, and one day, you don't drink, and then the body was producing antibodies for that poison which is there in the coffee or tea. So, the body takes it for granted. My master is going to drink today also. So, I know that because of the habit, I will produce this antibody. But, it has produced, but you have not drunk the coffee. And then what happens? That antibody itself becomes extremely painful. And what terrible longing! That is how wicked people, they inject heroin into vulnerable people. And once the person gets that, it is almost impossible, really possible, but almost impossible, to get rid of that addiction to heroin. And for that purpose, they do anything including murder, not only outsiders, but many times their own family members to get money, etc. They steal, and they can kill, and they can do anything because this terrible slavery to this heroin makes them do it, poor fellows. This is called real slavery. Then the second thing we have to understand is discrimination. Is there really happiness or unhappiness in every object? No. Supposing, you want to buy some new gadget, and before, because you have seen it, somebody, maybe somebody's car, some neighbor had bought a car, you have seen it, and you travelled in it, it was super smooth, and you say, what am I doing in my old jalopy? No. I want to acquire this one. Now, before you saw, you were quite content with your old jeep, but having seen this one, a desire has arisen, oh, this is super smooth, I will not be a happy person. And many advertisers also advertise, if you don't put on this suit or dress, you are not a happy person, you are not a happy person, and we also take it for granted, because whatever is repeated many times, that becomes Parama Satya. So, there is no happiness or unhappiness in any object. I attribute it to it, depending upon my slavishness. So, for example, there is no happiness in a sweet, but if I am very happy, very hungry, and once it gave me joy, it is in my mind. Because if I am having some disease, some dysentery, or something like that, even the very sweet produces a thought of vomiting. We all know it. So, all bondage, sorrow, tension, everything is mind created. And so, even if an enemy has done harm, it is a thought, this person is my enemy, he has created this one. Remember, I am talking about Sadhakas, not ordinary worldly people. So, you make yourself clear. Do I want to be a Sadhaka, or do I want to be an ordinary person? You can't be both. So, everything is the creation of the mind. Just as I mentioned, he who bit me into unconsciousness is now really feeding me with milk. That is the real Sadhaka who attained to Siddhi. And all these things, all the Samskaras, we are all born with Samskaras. And all the Samskaras were made by whom? By ourselves. What is a Samskara? An action, a thought, repeated, any multiple times, umpteen number of times, becomes very easy for us to think or to do. That is called habit. And these Samskaras are the problems. That is why, even in Bhagavad Gita, So, Tyagat Shanti Ranantaram. Only when we have perfect self-control, mind attains to that state called Prasanthi. There is a small story about a Swami. A saint was walking and suddenly, after some time, he turned back. And some people were walking along with him. And this surprised the people. Sir, why did you turn back? Did you forget to bring something? Where are you going? Then the saint seemed to have replied, No, no. When I am going, walking in this direction, the wind is disrupting my hair and falling upon my eyes. Therefore, it doesn't matter. I have to walk. So, I will walk in the opposite direction. Now the wind cannot stop my vision. It doesn't come as an obstruction to my vision. And I have nowhere to go. Therefore, it doesn't matter in which direction I am walking. It is very difficult for us to attain to that state. So, we have to be like that. We change direction from worldliness to spirituality. It doesn't matter. Wherever I see, I see Him watching with a thousand eyes. For that, you have to remember the story of Kanakadasa, who was given a banana and was asked to eat without anyone witnessing his eating. But he could not do it. When his Guru asked, he replied, Your condition, what is it? Nobody should see me eating. But I see that God is within me. God is outside me. He is everywhere. He is seeing me eating. And how can I fulfill? Therefore, I could not eat. Slowly, Sadhana has to be done. At first, it will be a little bit difficult. But it has to be done. Now, we will move on to the third mantra in this Amruta Bindu Upanishad. First of all, Mukti is defined in His own way. Mukti is defined by different Rishis, different saints, in different ways. But here, He is giving that What is it? That is, since liberation is predicated of the mind, divide of desires for sense objects. Remember, desires for sense objects are the obstruction, the cause of bondage. But Sri Ram Krishna gives a beautiful example. Once He was telling that the desire for sugar candy is not a desire. And some devotee, what is called a Brihaspati. Brihaspati means a stupid fellow, an idiotic fellow. He says, but that is also a desire. The desire for desirelessness is not a desire. But words are used like that. So, somebody told, I want liberation from all these things. So, why do you want? Because, not because these objects do not give happiness, but because they give, first of all, limited pleasure. And secondly, they produce tremendous amount of unhappiness as a reaction. But if I desire God, then there is no reaction. That is called Ananda. So, Ananda is beyond Sukha as well as Dukha. Therefore, what is liberation? A mind divide of desires for anything, only for God. If that thought becomes permanent, that is called Mukti. That is why Bhagavan Krishna and every other Upanishad also tells us that What does it mean? Antakala, means when this body is about to fall down, at least at that time, only remember me. What does it mean? I have put every sense object to death. I know what they can give, what they cannot give. This is the spiritual explanation. So, here Antakala doesn't mean that a person's body is going to die. That is what is the interpretation. Here, death of my attachment to every sense object. But, there will be attachment to whom? Only God, because I cannot get rid of God. Every other thought can be gotten rid of. The thought of God can never be gotten rid of. Why? Because it is me. It is like saying I want to get out of myself. It is never possible. So, if a person forgets everything else and knows that I am Atman, I am Brahman, I am God, I am Ishwara, I am Narayana, that is called Mukti. So, Manasa Mukti Ishyate. What type of mind? Nirvishaya Siyasiya. So, that mind which is not attached to any object. And when there is no attachment, there would be no thought. So, since liberation is predicated of the mind, there are desires for sense objects. Therefore, the mind should always be made free of such a desire by the seeker after liberation. That second line is completing this first thought. Mukti is freedom from all attachments and all thoughts of sense objects. How to? So, if that is the truth, then what is the goal? Therefore, Nityam, continuously. Manaha Nirvishayam Kuryat. The mind should be made completely free from Nirvishaya. As I explained earlier, so you are thinking of an object, there is absolutely nothing wrong in the object. Attachment to the object is what we should remove. And when we are succeeding, as we succeed in reducing that attachment, because attachment will never go. But attachment to the objects will become reduced. The same attachment now turns towards God. That is what I said. Nirvishayam. So, Manaha Karyam. What is the Karyam? Karyam means a duty that should be done. This is a commandment. Karyam. By whom? Not by any Tom, Dick and Harry. Mumukshana. By those who are intensely desirous of Mukti. Moktam Iccha Mumukshu Mumuksha Moktam Iccha Mumuksha Bhoktam Iccha Mumuksha Like that. Gnatam Iccha Ignasa So, by those who are desirous of liberation from the body and mind, or rather from the thought that I am the body and mind, Nityam Karyam. Unceasingly, he must practice this. That is the work of the mind. What is that? Manaha Nirvishayam Kuryat. Therefore, the mind should be made Nirvishayam. Mind, any mind, free from the desire of sense objects is a free mind. Therefore, a seeker of liberation should constantly practice to make his mind free from sense objects. An impure mind, there is nothing called impure mind. Impurity is not the nature of the mind. Purity is the nature of the mind. You take, you buy a mirror. Very good example. So, when you buy a mirror, does it come with full of dirt, dust and impurities? No. The mirror will be absolutely pure. But as days go on, and then dust particles, dirt particles, other people touching that mirror, and even the air, the wind, it slowly makes it like it is full of impurities. So, a second thing should be there. But the mind is pure by nature. How do we know? Because the mind is pure, like a clean mirror, it is able to reflect that Chit. And that is called a light of the consciousness. Chit Abhasa, Chidabhasa. But this Chidabhasa, gradually, with its help, the mind goes on accumulating attachments. As our attachments go on intensifying, growing, we forget that we are Chit. And then we identify ourselves with this body and mind, and that is called bondage. So, mind free from desire of sense objects, attachment, that is called a free mind. Therefore, every Sadhaka should continuously, constantly practice to make his mind free from sense objects. But a question may come, then, how can I live? I have to eat food, I have to put on dress, I have to drink, I have to breathe, so many things I have to do. No, no, there is nothing wrong. Offer everything to God, accept it as Prasada from God, and enjoy it with double enjoyment. Every devotee gets more enjoyment because it is greatest, purest Prasada from God. And Prasada and God are not two different objects. God is Prasada, Prasada is God. How do we understand this statement? Fire and heat. So, fire is giving heat, normal usage of language that fire heats up as if fire is doing some action. But that is completely incorrect understanding. Fire is heat. In Vedanta, we give a beautiful example. A red hot iron rod, it burns. Is it the rod that is burning? No. The rod doesn't burn. Rod doesn't have the capacity to burn. Rod doesn't have any heat, but it acquires the heat. It gives place to heat by putting it in fire and in course of time it becomes red hot and then we can see whatever object it touches becomes completely burnt. So, that is not to say that the rod is burning. Similarly, we cook food in hot water. But that heat doesn't belong to the water. Heat is absorbed by the water and water only conduces. Water doesn't burn. How do we know? Remove the heat and the water becomes thanda ho gaya, after some time becomes pure. Now, another point we have to understand. One can get polluted. Here, in this case, we have to apply what is called the mind. So, supposing there is water. Water by itself is very pure, but it can become dirty. How? You throw all sorts of things into it. Rotten things, rubbish things, decomposing things, many things we throw and then that water seems to become dirty water. Has the water ever really become dirty? No. The water remains pure and it never becomes dirty. Then what is it? Like dust and dirt in the Akasha. Really, the Akasha is unattached. But, because we are seeing both together, retributing, the space has got this dirt, etc. That is completely wrong. So, in this example of the water, water can be made impure by many things. That means water should become mixed up with what is not water, like dust, dirt, pieces of many objects, etc. So, how do we know that the water has not become pure? Because the nature of an object cannot be changed. So, how do we know? You boil the water and then beautiful distilled water will come out. That is what the sun is doing every single day, 24 hours a day throughout billions of years, providing us with pure, clean rain water. What is rain water? Water taken from the saltish ocean and it keeps the salt below, takes the pure water, carries it to distant places and leaves it on high, heightened areas, and so that we can use the water and live a happy life. But the water sinks again, the ocean only, in the form of streams, rivers, and then finally reaches the ocean. So, the mind also seems to be impure, but really no. Because if the nature of the mind is pure, nobody can make it impure. But if other objects are very near to it, not become the mind, but very near to it, then what happens? It appears. You put some paint over the mirror, then it cannot reflect. But it doesn't mean the mirror has lost its nature. It is a very important point. That is what Sri Ramakrishna wants to convey to us, that pure mind and pure Atman are one and the same. So, this mind can be made pure, that means separated from other objects, separated from all attachments. How to do it? That is called sadhana. So, desires, attachments, imaginations cannot make the mind impure. So, how should we purify our mind? There are so many ways out there. What is it? Do japa, do meditation, do puja, do namasmarana, do sankirtana, do tirtha yatra, then do yajnas, yagas, charity, austerities. But the best thing is trying to surrender oneself to God, remember God. In the name of God is most powerful. If we can do it, then yes. The mind, what does it say? Your mind has not become impure. At first it was pure, then it became impure, then I am removing the impurity. That's a very, very wrong idea. The mind has come into very close contact with impure objects. Now, separate all those impure objects. The mind ever remains, you don't need to wash it, you don't need to do anything to it. And all these sadhanas we mentioned, whether it is karma yoga, bhakti yoga, raja yoga or jnana yoga, the purpose, the end is to separate these things so that the mind is left alone. That is called chitta vritti nirodha. Remove everything other than the mind from the mind. That is called chitta vritti nirodha. And the same thing is being said in the next two mantras also. A mind that is relatively purified by spiritual practices is ready for the subtler practice of meditation which the Guru expounds in the next two verses. Guru means here the Rishi who is obviously teaching to some students who approached him in earnest. This is the fourth mantra. We have to add in the end That sadhana ends in attainment of the supreme reality. That is padam means what? Our real nature. How? That is all the sangha of the vishayas. As we discussed earlier, it is not the vishaya but it is the sangha with the vishaya. It has to be made to go away from that. That is you separate them mind from all attachments. Then that is the first step. Then what? When the mind becomes somewhat purified some nirudham, somewhat under our control then such a mind should be established in the heart. And then slowly keep steadfast in that idea in the mind. That is why this is called heart cave. Cave of the heart. Hridi. What is Hridi? In Ramakrishna's words, the drawing room where visitors can meet the owner of the or the zamindar or owner of the house that is called visitor's room. The heart is like the visitor's room where the Atman is not that he is sitting in the heart. Atman is everywhere but for us it becomes easier of understanding what is the Atman. That place where we become enlightened that is called Hridi. At first, wash these things just as we wash things in our puja room. Everything has to be cleansed, made pure. Shuddham. That is called Aachamana. And then the idea should come everything belongs to God. Flowers belong to God. House belongs to God. My body belongs to God. My mind belongs to God. Nyaasa. And that Nyaasa in course of time leads to Sanyasa. And that is what is said. What is Sanyasa? Complete oneness with Bhagawan is called Sanyasa. If we go on persisting in our spiritual sadhana Tatha. Tath paramam padam yathi. That supreme nature we realize. Not that we have lost it. As I said, as soon as the mind becomes clean, then the idea becomes firmly established. I was thinking I was the body and mind. Now I know I have nothing to do with them. I am Paramatma. And fifth also is related to this. How long should we do? A question comes. How long sadhana should be done? It is said here Tava Deva Nirodhaviyam Yavat Hridhi Gatam Shayam Etad Gnanamcha Dhyanamcha Sesho Nyayascha Vistarah So once a Rabbi was asked by a layman that I don't understand your complicated scriptures. Tell me the essence of what is called your Judaism. And then the Rabbi said I will tell you very briefly. Do unto others what you want others to do to you. Don't do unto others what you don't want others to do to yourself. If you can understand these two sentences, then the rest is only an explanation. You have understood completely what is called Judaism. And exactly the same thing counterpart is there by our great Shankaracharya. Brahma Satyam Jagan Mithya Jeevo Brahmaivan Aparaha Brahma Satyam. Brahman alone is true. You are thinking that the world is different from Brahman. That notion is Mithya. And you are none other than that Brahman. The whole world is none other than that Brahman only. So how long should we go on practicing when the mind with its attachments for sense objects becomes annihilated and is fully controlled within the heart and thus realizes its own real nature and essence then that supreme state is gained. Until we know we are Brahman, we have to continue our spiritual sadhana. That idea we will discuss in our next class.