Amrita Bindu Upanishad Lecture 13 on 17 February 2024

Full Transcript (Not Corrected)

We are studying the 16th mantra of the Amruta Bindu Upanishad. It goes like this Shabda Aksharam Param Brahma Tasmin Kshirne Yath Aksharam Tad Vidvan Aksharam Dhyayet Yath Ichchet Shantim Atmanah The Om as word is first looked upon as the Supreme Brahman. And after that, the word idea, the ideas created by the particular word has vanished or should vanish. And what remains is that imperishable Brahman. What does it mean? The wise one should always meditate on that imperishable Brahman if he desires the peace of his own soul. Now, the Upanishad is continuing the topic of the spiritual practice, the means to the realization of the highest reality, which this Amruta Bindu Upanishad had commenced in the mantra number 7. And so the sadhaka beautifully is guided how to progress. First, first step. Second, second step. Third, go beyond both. What does it mean? That means, first of all, we can only contemplate God or reality with name, form, sounds. This is one way of putting. Another way of putting, we can meditate on Om and as Om consists of three syllables, each representing the waking, the dream and the deep sleep state. Are there more states? No. As states, there are only three, but they are firmly founded, embedded in what we call the supreme reality. And all the changes take place in that supreme reality as if taking changes in that supreme reality, like so much of story goes on on the cinema screen. But the cinema screen, you notice, is never changed. If sometimes the cinema shows thunders, thunderstorm, tsunamis, everything is inundated. Sometimes forest fire, that is also shown. But the moment the projector stops, a light comes on. We notice nothing happens to the screen. Like that, the pure consciousness, which is the very foundation, background, upon which the reflected consciousness called Chidabasa goes on playing these three states. Let us remember, it is the reflected consciousness, which is called the Jeevatma. And Chidabasa, Jeevatma are one and the same because without mind, without body, there is no Jeevatma. There cannot be any reflection without a mirror. The reflected, the pure original consciousness can be without any mirror or reflection. But the reflection completely depends upon the pure consciousness. Of course, it can be reflected only in a medium, which we call in this instance, a mirror. And this beautiful analogy or metaphor is taken in the Dakshinamurthy Sutram, which we have dealt, Vishwam Darpana Drishyamana Nagare Tuliyam, entire universe, as if you are sitting in front of a mirror, which is at 45 degrees angle. And whatever is reflected, the external world, that reflection of the external world as reflected in the mirror is what we are experiencing. That means the whole external world is experienced only as a thought, as an idea within our mind. So, now here, how to transcend? First of all, we have to merge the waking and the dream. What is the speciality of the dream? And what is the difference between the waking and the dream? In the waking state, we divide. There is an outside our body, outside our self. There is a world, the Vahya Jagat, external world. Somehow that idea is firmly embedded in our consciousness. But when we are dreaming, everybody knows upon waking up, the whole dream is created only within our minds. And that is why nobody else can understand what type of dream we have. It is completely private. In fact, what we experience in the waking state is also completely private. But we are given the illusion that what we experience in the external world, in the waking state is commonly experienced. A tree, for example, is seen in the external world by anybody who can notice that tree. Is it a common experience? No. It is true, a tree is experienced as a tree by everybody, including animals also. Because some animals come there to eat the leaves or the bark, etc. But each one of us experiences it with a particular color. I like this. I don't like that. It is sweet. I prefer this. I don't prefer that. This gives me happiness. This doesn't, etc, etc. So perception is common, but interpretation is completely private. That's what I mean. Even when we are experiencing the external world, our experience is completely private. 50% is common. 50% is private. A tree is a tree, is common. But how? With a particular lens, we experience that tree or animal or a mountain, a river, is completely, totally different. Simple example to drive these ideas into our mind. So if you take, for example, a person from South India, Andhra or Tamil Nadu to the Arctic area, he will freeze to death even in summer. But if you bring a polar bear, even in the coldest winter season, on a most cold day, it might die of excessive heat. So how we experience that particular angle is what differentiates each one of us. If you want a dramatic type of example, if you happen to meet a hungry tiger, any place, it doesn't matter how it looks at you and how you look at it, are totally different. So coming back, sadhana must always proceed from a lower step to a higher step. And in this, it is presumed that a person has developed all the spiritual qualities and earnestly he is progressing. He has been taught how to meditate on what we call pranava or omkara. And especially in the Mandukya Upanishad, our father gives us, A-U-M-A, represent, I am not akara. Merge A, the waking state, in okara, which is dream state. Because dream is always subtle. And merge this dream state into the causal state called deep sleep or called sushupti. This is what we always do, but we do it unconsciously. Now we have to do it consciously. And then if we succeed, then a new vision opens up. That is beyond these waking, dream and deep sleep states that I am totally different. Because whatever I experience, I am different from what I experience. If you are seeing a tree, you are different from the tree. That is the simple example to understand. If I am experiencing waking state, I am separate from the waking state. If I am experiencing dream state, I am separate from the dream state. If I am experiencing the deep sleep state as well, I am separate. So I am separate from waking, dream and dreamless. And who is that I which experiences your consciousness? So in this particular mantra, which we have been dealing with, Shabda Aksharam Parambrahma, first we have to think of a supreme reality, Parambrahma. How? In the form of, it is that consciousness which identifies with body-mind and goes through the three states of waking, dream and dreamless. And in these states, especially in the waking and dream, we can only think of reality as bound by time, space and causation. And that is called what Saguna Brahma or the lower Brahma or the creator or the divine mother. Once our mind becomes well-controlled and we become what we call specialists, we are able to reduce every thought to one singular thought. That is called the last thought. And that is called Brahma Akara Vritti. Even if you call it Krishna Akara Vritti, Kali Akara Vritti, Christ Akara Vritti, Allah Akara Vritti, Vishnu Akara Vritti, Shiva Akara Vritti, it doesn't matter. But the mind has acquired that it reduced. That means it had learned how to see everything as one, Saguna Brahma or Brahman with qualities. Once a person succeeds, he reached the end of the sadhana. And that is why it says Tasmin. When we reach that Brahma Akara Vritti with Aksharam Tasmin Kshine, this Brahma Akara Vritti also becomes negated, not by us, by some other force. Call it God. Call it Supreme Reality. Then what remains? Aksharam remains. Aksharam means that which is undecaying, eternal, infinite, beyond thought, much less speech. And Tad Vidvan Aksharam Dhyayet. So the person should contemplate on that Aksharam. But what does Aksharam mean here? What does contemplation mean? Earlier we have seen, if you have been following with attention, our mind can only function up to the last thought of the God with qualities, name and form. But beyond that, no thought will work. Then what is the meaning of the second line? Dhyayet means what? Not to contemplate but remain identified with it. In what form? Aham Brahmasmi. This is a very simple way of putting it. Guru comes and says Tat Tvam Asi. The what that. Go on meditating. And that thought, I am that. Tat Tvam Asi. I am that. That thought remains. Remember, that is a thought. But Bhagavan breaks that last thought. Then I am that, that disappears. That word, that disappears. What remains? In human language. Remember, Aham Asmi. It doesn't say Aham Brahmasmi. This description of Brahman is a human language. And you cannot, I am, I am, I am. Does he feel I am, I am? No. This is only human description of that higher state. And that much only words can go. And then the Rishi, the Guru is telling, obviously, to the students who have approached him, Yad Ichchet Shantim Atmanaham. If one really wants what is called eternal peace. Here peace means peace that surpasses all human understanding. In Christ's language, peace that surpasses understanding. You can call it Brahma. And if you want freedom, liberation, then you just remain. But it can happen only by the grace of God. Sadhana, spiritual practice can go only up to Brahmakara Vritti. After that, the grace of God breaks down even that one. Mind will not be there. What remains is beyond thought and word also. Description also. This is what we have to understand. And this marvelous truth, Holy Mother was telling in four stages. First stage is that we are finding fault with the world. In fact, if I have to rephrase Holy Mother's teaching, I will say go on finding more faults with the world. What a surprising statement. Is it against Holy Mother's teaching? No. That means find fault. I thought this will give me happiness. Now I understand it doesn't give me happiness. I thought that other person will give me happiness. I understand. No, I will not. That person cannot give me happiness. It is only I who can bring happiness from within myself. So this is how when we find fault with everything, this is called discrimination. Then where do I find what I want? Then that is called turn within. And that is what Holy Mother is telling. Find out your own fault. Here it means find out the defects, the weaknesses and the temptations and pray earnestly to God. And only by His or Divine Mother's grace, we can slowly overcome and it proceeds in two ways. But both ways are only one step, one way. Like Sairam Krishna is saying, the more a person moves towards the East, automatically there is no second effort needed. The rest also recedes. So as we go on acquiring spiritual qualities, the negative, demonic qualities will automatically fall behind. And then a time will come, there would be only Akshara, one thought, thought of God. That is the final control of the mind. After that, even that mind control also disappears. And very interestingly, even what is called, we start our education with Akshara Vyasa. What is the symbolism? Any education should take us to that realization of Akshara. And Akshara means what? Smaller or lower knowledge. That means knowledge of the scriptures, knowledge we get from our teacher. It slowly has to be practiced, made practical, which is called practical Vedanta. And in the course of time, this practical Vedanta takes us to that final thought that I belong to Brahman, Brahman belongs to me, and this is all we can do. Then something happens, then there would be nobody to say, I am Brahman and Brahman is me. There are no two. Whatever was, is, and will be is only one. And that is why Sri Ramakrishna had refused to acquire this worldly knowledge. But worldly knowledge should not be negated, should not be valued less. But worldly knowledge is a stepping stone. But we should not only stand on a higher step and refuse to move further. That is why even Akshara Vyasa, practice of the letters, etc. But same Akshara is used for sound also. That is called Akshara Brahma, Sound Brahma. And in this particular shloka, we are talking mantra, we are talking about this Akshara Brahma. Brahman in the form of sound, that sound is Aumkara. Aumkara has two parts. First, we have to think about God with name, form, qualities. And then a time will come when we reach the penultimate. Then God will come and break that last thought and we merge ourselves in human language, whatever we are talking about. But here also we take notice in between two thoughts. There is an imperishable silence will be there. That is why we say I have many thoughts. When we say we have many thoughts, one thought comes to an end, another thought starts beginning. And if we observe closely, in between these one thought ends, another thought begins. There is a no man's land and that is really pure Akshara Brahma. We have to pay attention. And the purpose of meditation is to go on prolonging that distance in time between the last thought and the next thought. How do we do that? If we continue the same thought, then it doesn't matter. Same thought again and again. That is called lower Samadhi. And when that only one thought remains unbroken, that is called final Samadhi. And such people, Kata Upanishad says, those who have reached that state, they obtain eternal peace. So then the mantra, next mantra goes to a doubt that can arise. That what is it? How many types of knowledges are there? Is there something called lower knowledge? And higher knowledge? Yes, there are two types. One is called knowledge of the God with name, form, qualities. Another name for it is the world. So therefore, there is no friends, no enemies, no my people, no your people, no my friends, no my enemies. Everybody is a manifestation of pure God only, which has been put so beautifully in the Bhagavad Gita. A learned Brahmana of realization, an elephant, a cow, a dog, and the eater of a dog flesh, they are all none other than pure Brahman only. So that is what Holy Mother meant, the third commandment. What is it? There is no stranger. Stranger means there is no second person other than you. But that means what? Everything is you. So make the world your own. Realize that you are everything. You are God. And that is how the spiritual progress will start. So now the question comes, might come in the heart of a disciple. Does secular knowledge help in realizing the Self within? Does the study of the scriptures have played any role in attaining that highest imperishable truth? Akshara Brahma and the Rishi is explaining in Mantra 7. Practically this is a rephrase of Mundaka Upanishad. I will come to that. So Mantra 7. Dve vidye vidi taviyetu shabda brahma paranchayat shabda brahmani nishnadaha parambrahma adhigachyate Two kinds of knowledge ought to be acquired. What is the first one? Shabda Brahma or what is called Aparavidya. Aparavidya means what? Lower type of knowledge. Means what? Knowledge of the scriptures. What is life? What is my duty? And what am I supposed to do? What is my goal? How can I attain my goal? So to come to know the truth about our secular life is called Aparavidya. Through Aparavidya like climbing. So there are two steps. Unless we first get on to the very first step and then slowly move to the second step. Second step is the roof. It is the goal. That is what has been so beautifully said that the Shabda Brahma. Dve vidye vidi taviyetu. Two types of knowledge should be acquired. Vedita means to acquire, to understand, to possess, to know. What are Shabda Brahma? Anything to do with words. Words means scriptures here or Guru's teaching. That is one. What is the second one? Paranchayat. That which goes beyond the Shabda. That is which has been described earlier. After contemplating upon the lower Brahman, think of the higher Brahman. And a person following the Guru's directions succeeds. Shabda Brahmani Nishnadaha. First you become complete master of the teachings of the scriptures. That means you become purest person. And no demonic quality, no unspiritual quality is ever found. This is what at the end of the second chapter of the Bhagavad Gita. That is reflected here. Shabda Brahmani Nishnadaha. A person who has reached that highest state which is called Brahmakaravrtti. Then what should he do? He need not do anything. Something happens automatically. Then Bhagavan. So Ramakrishna used to give a beautiful illustration. How deep were his thoughts. Says a ship is traveling in an ocean. You know ship is made up of wood mainly and also so many nails etc. To keep the wooden pieces combined together. Holding together. But then unconsciously the ship comes closer to a magnetic hill. Then all the iron nails they just are pulled out. And then the whole ship will sink. This is exactly the description that is given here. When this spiritual practitioner approaches that magnetic mountain which is supreme reality. What happens? All his Brahmakaravrtti that also gets destroyed. That means he becomes one. That means he doesn't become one. But he knows I was never non-Brahman. I was always Brahman. I am Brahman. I will be Brahman. I was not born and I am not practicing any spiritual disciplines. They're all seemingly doing this one. But in the end I realized like a what is called very painful dream. Very nightmarish dream. And at that time however real it seems to be. As soon as we wake up we understand it is all nothing but. I have not been going everywhere, anywhere. Nobody has tortured me. I am in my own house very safe. In my own bed with all my family people. What is the realization? Nothing really happened to me. I thought something happened. I thought something else happened. I thought I was saved. I was never in danger. I was not also saved. That is the realization person comes. One that is Sadhaka having mastered the world Brahman. That is contemplation on the lower Brahman attains to the highest Brahman. And this is the exact reflection of what comes in the Mundaka Upanishad. So there was a beautiful description given in the Mundaka which we have studied earlier. There was a great student. He was a seeker of knowledge of Brahman. His name was Shravanaka and he was called Mahashala. He was a great householder and he wanted to realize Brahman. That means he wanted to come to the Sanyasa Ashrama renouncing the three worlds. This world of men, world of ancestors and world of gods. Very famous description in the Brihadaranyaka Upanishad. So he wanted to become one with Brahman. He approached a great realized soul called Nangirasam and Vidivat. Approached in the proper way. And then the Guru must have been pleased. All right. Now you ask what you want me. Tad viddhi pranipatena pariprasnena sevaya and papraccha. Kasminu bhagavo vignate sarvam idam vignatam bhavati iti. You tell me, O Venerable Sir, Bhagawan, by knowing which everything becomes known. And this is explained later on. I am first telling it. So supposing there are a billion, billion, billion pots. And to know every individual single pot will be impossible. But if once I come to know what are the pots, what is the cause, what is the material from which all these billions of different pots have been made, then I have the knowledge of not only all the pots that were in the past that are now and that will come in future with different shapes and sizes and colors and utilities. I have knowledge. So just like a person comes to know clay is the material cause. And whatever is made up of clay will be only of the nature of clay. So if somebody knows Brahman, the whole universe doesn't exist separate from Brahman. And again, just to remind my listeners, my audience, that this is the inescapable law. What is it? The effect can never be separate from the cause. If there is a golden ornament and that gold is common, however much one ornament differs from the other ornaments. So nobody can deny it. And that is what we are all made up of, the whole universe, living, non-living, and then insects, birds, and trees, what we call fauna, and human beings, animals, everything is nothing but different names, different forms, different qualities, less intelligent, more intelligent. Everything is nothing but Brahman. Just like when we dream of going on what is called a holiday resort and see swimming in the river and climbing the mountain, talking with different people, eating a different type of food. And when we come back, we understand our one awareness has taken all these forms. So here was one very competent student. He goes straight, I want to realize Brahman, so how do I realize? And then comes a most marvelous instruction from Angirasa. What does he say? Tasmai Saha Uvacha. To such a competent student, a teacher, a realized soul is answering. Dve Vidye Viditavye. Two types of knowledge have to be acquired. Itihasma. And that is the fact which we cannot escape, should not escape. Yad Brahma Vidho Vadant. I am not saying it. Every realized soul is telling it. What are those two types of knowledge? Paracha Eva Aparacha. One is the supreme, another is this worldly knowledge. And what is this worldly knowledge? Rig Veda, Yajur Veda, Sama Veda, Tara Veda, Seksha, Kalpa, Vyakarana, Niruktam, Chandu, Jyotishamiti. Any type of knowledge that describes anything, any object, any experience in this world, that is called the lower knowledge. But all these point out to the highest knowledge, pure knowledge. Any knowledge, however worldly it is, always points out to the pure knowledge which is called Parabrahma. Therefore, Atha Para Eya Tad Aksharam Adhikamyate. Now what I wanted to tell you here, Sri Ramakrishna is explaining in his own inimitable language. Aparavidya. Here the word used is Aparavidya. Sri Ramakrishna uses the word instead of Vidya. Avidya Maya. And for Paravidya, he says Vidya Maya. Now Sri Ramakrishna says, very first day in the Gospel of Sri Ramakrishna, M, he listens to the teaching. That what is called Sandhya merges in Gayatri, Gayatri merges in Omkara. That is rituals. All the what is called Karmakanda or any activity that we do, it must take us to the one conviction. God alone is real and I belong to God and I came from God and my destiny is to go to God. And thereafter, I have to contemplate on Omkara and that is what is called Paravidya. Now what is the confusion? Oh, we don't want Aparavidya. When can we say we don't want Aparavidya? That is what marvellous incidents illustrate. Swami Vivekananda once went to Pavahari Baba. And Pavahari Baba, most of the time he was a very silent person. But whatever issues from his mouth will be pearls of invaluable truth. And what did Swami Vivekananda hear from this Pavahari Baba? Swamiji used to quote very often. Says, once you know what is your goal, let go of the goal and focus on the means. You see, if we have got something to attain, there must be a way to attain that. So once we are very strong, I want that object, then don't go on saying thousand times, I want that, I want that, I want that. That is a sheer waste of time. Now, where am I? And where is that object? What is the first step I have to take? So that is why I mentioned earlier this beautiful interpretation of the Patanjali Yoga Sutras. Eight-stepped way for perfection. Yama. What is Yama? Get rid of all the negative qualities. What is Niyama? Acquire all the positive spiritual qualities. Then only we sit. Then sitting means what? We are able to sit without any hesitation, restlessness, not looking here and there. Then slowly withdraw the mind if it is running here and there. And then focus on one particular subject and increase that concentration. And then one day that concentration will become Samadhi. First lower Samadhi, then highest Samadhi. Yama, Niyama, Asana, Pratyahara, Dharana, Dhyana and Samadhi. All these are steps. This is called Aparavidya. Until Nirvikalpa Samadhi, everything is Aparavidya. This is what Swami Vivekananda learnt from Avahari Baba of Gajipur. Once you want to say in simple words, I want God. Forget God now. Now where am I? I am here. What am I? I am foolish. I am short-tempered. I am lusting after so many things. I am attached to my family, to my body and to my relatives, to my spouse, partner. Attached and I hate many people, likes and dislikes. Raga and Dvesha. Start there. Slowly get rid of the dislikes. Because any progress we made, any further step, higher step we take is possible only because of these people who hate us. They teach us a great lesson to us. And then we have to get rid of even those whom we love, live like a maidservant in a rich man's house. So that is the process. I am putting it Yama Niyama in a simplified language. That's all. So this is what is meant. So the lower step is not to be looked down, not to be discarded, but take all the help of the Aparavidya. What is the function of the Aparavidya? I am giving you another analogy. Somebody wants to, what is called, become very strong. His muscle should be, my muscle should be like that Californian governor, bulging muscles. How happy a tiger will be to see such a man? God alone knows. So how do I become? I am very weak. I can't lift 5 kg. Go to the gymnasium and accept a gymnasium guru and he will give you 5 kg. Then after some time, 6 kg, 10 kg, 50 kg. Like that, every one of us has some potential. We reach that state. And then we are able to direct that strength for other things. So we also have to know every person is not exactly the same. Somebody can lift 100 kg. Somebody can lift only 20 kg in this life. So we have to accept that provision, that condition. In this life, my potentiality is only this much. But Hinduism says you will be given any number of opportunities. Next life, next life, you can lift 100 kg. Who says there is no limit? So this is called Aparavidya. That is called Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Lower Samadhi. That is also called Praise. In Katha Upanishad, we have seen God or the world approaches us with praise and Shreyas. Shreyas means God. Praise means world. Don't neglect because you first have to become very strong, worldly wise. Become wise. And the wiser we become, the more Viragya will come, dispassion will come. That is what we said. Meditation also with name, form, qualities. And then a time will come when we are able not really to think, but to think that that supreme reality is Mano Vacha Agocharam. So what is the point I am telling, we are discussing here, that this world has a lot to teach us. I am giving you just, I cannot stop myself explaining because the present wars that are going on, because of greed, because of religious hatred, etc. And no scripture will teach hatred. That is the first thing we have to get rid of it. But Hindu Vedanta has a beautiful explanation. Nothing happens without God's will. So the people killed in Israel, were they killed by God's will? Yes. Unfortunately, the answer is yes. And that will make many people extremely angry with me, with any Hindu who understands it. Why? Why? Because if I am claiming I am a believer in God, and if I understand what I am saying, then do you believe in God? Yes. And what is your idea of God? He is the creator. He is the all-knower. He is the all-powerful one. He is all good. Okay. Then this war is going on. Does he know this war is going on? Yes. Does he know there are absolutely good people and absolutely evil people? Yes. Then evil people are killing right and left, center, right, right, left, everything. Does God know? Yes, he knows. So why is he sitting quiet? And how does he sit? With a broad smile on his face. How does he sit? With tremendous bliss. Ah, what a marvelous thing is happening. And can you imagine that anybody will answer when you ask this question, do you believe in God? Do you think he doesn't know what is happening? Do you think that he is allowing these wicked things to happen? If we are rational, not foolish, not mad, we have to say yes, it is God's will. And then can you say God's will is evil? He is enjoying some people's misery and suffering. No. We have to learn a lesson. What is the lesson? We must have done something wrong in our past life or even present life. I am not supposed to waste my life in music festivals, forgetting God, drinking, dancing, thinking of only dirtiest worldly thoughts. And so in this world, whatever happens is not because of somebody else, because of as a result of my own, each one of our past karma. This thought will not be acceptable by most of the people. But I have no other way than to express my understanding of Vedanta. So will it be good? Yes, it will be good. Whatever happens by God's will, we have to accept it will be good. If anybody says, I believe in God, but his will is not good, then there is something very sad. That is why when Christ prayed, Father, if possible, let this cup be taken away from me. What, what is he talking about? What cup? That terrible crucifixion. Then he understood this is Father's will. And he said, let thy will be done. His ideas are there, but we do not think through. That is why it is happening. So what am I telling? God did not create a Maya to delude us. And some Guru comes and says, God is a stupid fellow. He created delusion. But I am greater than God. I am showing you the path of wisdom. You don't go anywhere to the Aparavidya. No, my son, the purpose of Aparavidya, lower Maya, is to take us gradually to the higher path, just like small side streets, roads take us to the Royal Road or motorway. Everything in life is pushing us. This is what Vedanta believes. This is called spiritual evolution. Evolution always means moving towards God. The cause of this whole world. We had involution. Now there is evolution continuously going on. And so this is the meaning of what we discussed now in the 17th. That Aparavidya, take the help of Aparavidya, like many times I illustrated, take the help of the pole and run. And then get up to 17 feet or 20 feet. But at the end, you learn how to leave behind that pole, which had helped you, but you have to cross over. That crossing over is called attainment of the highest truth. Beautiful example, but ponder over it. The next question that comes is, so some people have this doubt, is study of the scriptures necessary? What about Shri Ramakrishna, Holy Mother, Swami Advaitananda, Kanaka Dasa, Akka Mahadevi and Kavir Dasa? So many men and saints from Maharashtra, including illiterate women, who had attained God realization purely through bhakti. Did they study any scriptures? Did Gopala Hirma, did she study any scriptures? So their lives conclusively prove, their understanding is the most wonderful understanding. They understood God alone is the only reality. Therefore, God alone can be the only goal of life. And they devoted through the path of bhakti and any foolish, stupid teacher tells that bhakti marga, karma yoga, other yogas cannot take us to liberation to God, highest reality. I have to pity them from the bottom of my heart, but if they are sincere, God will bring them. So this is the question, is it necessary? And that is what most marvelously in the 18th mantra, this Amrutabindu Upanishad is telling, After studying the Vedas, remember, Veda means what? Bible, Quran, Tripitaka or Guru Granth Sahib. Every religion is guided straight coming from Gods. Only we have to understand them properly and squeeze the essence. The intelligent person who is solely intent on acquiring knowledge and realization should discard. Once you understand the essence of the scriptures, then don't cling to them. As the man who seeks to obtain rice, discard the husk. First of all, we have to husk the grain, then it will become separated into the husk and the grain, pure grain. Then there are instruments, take them, separate the husk and retain the pure grain and then throw it out. What does throw it out mean? Even the husk is very useful for cooking the same rice. We have to understand that. Now here, what is it telling? Study of scriptures is very necessary. But once you understood the essence of the scriptures, then only you have a right to throw everything. And a beautiful story, incident in the life of Sri Ramakrishna illustrates this. Once a Ramayath Sadhu, follower of or worshipper of Ramachandra came to Dakshineshwar. And he had a big book. Sri Ramakrishna was curious. He obtained the permission of the Sadhu and opened. On the first page, only one word was there, Rama. Second, Rama. Third, Rama. On every page, only Rama is there. And then Ramakrishna asked, what does it mean? Then the Sadhu explained, what is the essence of Vedas, Vedanta, Bible, Quran? That God alone is real. Everything is unreal. Unreal means that can help us, take us to that reality. Unreality, remember, alone takes us to the reality. A Vidya Maya function is to take us to Vidya Maya. And what is that Vidya Maya? Rama. This is the essence. God alone is real. That is the only essence. Then naturally, I was also curious. Why was he carrying such a big book? Because if unfortunate people, curiosity mongers like me and you approach that Sadhu, he can give a big blow. And sometimes if necessary, he can put his head on the book using it as a pillow. And if he is tired of sitting on an uneven ground, he can sit on the book also. And for exercise, he can carry that book also. So many uses are there for a book. So what is important? The scriptures have a value. And Shri Ram Krishna has a marvelous teaching on this very subject. There was a man from the village. Once he had gone to the town to work there, to earn money. And one day he received a letter from home that next time when you come home, next Sunday or whatever, you bring such and such things, some cloths, some food material, etc., etc. Now this person was in a hurry when he received this letter. So he misplaced it and then he went away. When he came back, he started searching. Because he misplaced, sometimes we place it right in front of our eyes and miss it. Misplaced doesn't mean it has to be put somewhere on the attic or basement. So he went on searching, searching, searching. After a long time, he found out and then he read. He understood when I go home next time, I have to buy these things and take them home. And once he read it, he tore that letter to pieces and threw it away. If we have to understand this 18th mantra, that is what exactly we have to understand. So these Granthas help us. But what does scripture mean? Scripture doesn't mean illiterate people must become literate. No. What it means is the knowledge. Scripture means knowledge. Knowledge can come from reading. Knowledge can come from teachers. Knowledge can come from wise people. Knowledge can come from foolish people also. Knowledge can come from the mouths of babes. So when we are ready, like the Avadhuta who learnt so many lessons, 24 Gurus, he said in the Bhagavatam. And anything, even a brook, even a small wild flower can teach us the highest lesson. And this is a marvelous subject which we will talk about it. But the essence of it is the purpose of any scripture, the purpose of any teaching from Guru or anybody. It is to squeeze the essence. And what is the essence? That you are bound, but really you can be freed. Your nature is only Brahman. And there are certain pathways which can take us. How many pathways? Infinite pathways. And if you follow any path sincerely, you will reach God. Because God is everywhere. So Sri Ramakrishna said, if you take one step forward towards God, God will take ten steps towards you. This is the essence of this 18th which we will explore in our next class. Om Jananem Sharadam Devem Ramakrishnam Jagat Gurum Pada Padmetayo Shritva Pranamami Mohur Moho Ho May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti. Ramakrishna