Brahma Upanishad Lecture 12 on 05 May 2024

Full Transcript (Not Corrected)

We have entered into the third mantra which will be continuing for quite some time of the Brahma Upanishad. And in our few last classes we have been discussing the inner symbolism of what is called the Ignopavita Sutra and also what is Shikha, a tuft of hair. And these two play a very important role when a person wants to take to the Sannyasa life. A fire will be blazing and in that fire all these things have to be given up. Why do they need to be given up? Because these two have inner symbolism as we discussed earlier of absolute self-control attaining to the purity which is equivalent to attainment of one's own real nature. Now the person knows because he has controlled Shama, Dama, Shraddha, Samadhana, Titeeksha, Uparati and he has developed tremendous amount of Vyakulata to realise God or Mumukshottam which Shankaracharya aptly calls as Adhikari, a person who is completely fit. Then whatever Guru tells and interesting thing is Guru can come in any form. It can come in the form of a bull, in the form of fire, in the form of birds, in the form of a small child speaking. If you recollect there was a Jameendar in Bengal and when he became absolutely pure, one evening he was returning from some work to his own home. On the way he had to pass a village and there was a washerman who had collected the cloths, brought them but for some reason or other did not start, begin the process of cleansing the cloths. He had an eight-year-old daughter and who shouted, father it is already so late, when are you going to cleanse the cloths? Bhashana Pudave, very interesting Lingali words. Bhashana means both cloths as well as Samskaras, Janma Janmantara Samskaras. Pudave means when are you going to burn out which in Jeevan Mukta Viveka Vidyaranya calls it Vasana Akshaya Mano Nasha, then only Tattva Gnanam will reveal itself. And those words have been understood by the father of the girl in one way and in a most spiritually significant way by this Jameendar. Immediately he renounces on the spot, gives everything to his servant, asks him to convey to his family members and wends his way to Vrindavan. So this Ignopavita, whoever is invested with it and along with that Shikha, Eta, Akta, Khera have to be kept. They have tremendous inner symbolism. That's what we have been discussing in great detail about the Ignopavita. So this is the most sacred one, Ignopavitam Paramam Pavitram. It is the purest of the things. And why is it pure? Because this is the very nature of Prajapati, Ishwara Himself, purity itself. And whoever observes the required rules and regulations leads the life according to the directions of the scriptures. It bestows a long life and it brings out to the fore all the potentialities that are hidden in the personality, Agriyam. And it makes a person completely pure, Shubhram. And it gives Balam, tremendous willpower, both physical, intellectual, aesthetic, moral and spiritual too, which is symbolized by the word Tejaha. When a person through continuous living a life according to the directions of the scriptures and how do we know he is living? Because he becomes pure, he develops an intuitive quality and his willpower becomes inflexible and his mind always is directed only towards the highest, which is God. Then he need not wear all these things. He offers his tuft of hair and Bahi Sutra. Every word in this Uttar Pratishtha is extraordinarily significant. Bahi Sutra, that it should be the external thread but really not necessary. He becomes a Buddha. Buddha means Buddhiman, a person of right understanding and then he doesn't need anything. How long does a person need clutches if somebody had an accident and is unable to walk and the doctor prescribes certain medications and exercises and he has to take the aid of a walker or some clutches. But once the person regains his old health, then he doesn't require any of these things. So even to carry on those things, it will be actually a counterproductive and so he has to give up when the right time comes. But in many people's cases, they don't need to give up. They follow up themselves and that is called the state of the Paramahamsa and that is the state of Self-Realization. Aksharam Parambrahma and what is this Sutra? That is called Parabrahma. And why is it called Sutra? Again if you recollect and you must recollect, simply listening through one ear and then forgetting it through the other ear, throwing it out is counterproductive. A beautiful meaning Sutra. The word Sutra means a thread. What is a thread for? Shri Ram Krishna gives a beautiful example. A man has a tremendous treasure, invaluable treasure and there are so many robbers. He wants to keep it safe. What does he do? He goes to a lake at midnight and buries entire treasure inside the lake in a particular place. But if he is not intelligent, he will not keep where he has really buried. Though he will not be able to get, others may not be able to get, he also will not be able to get it. So what does he do? He attaches a small thread and that small thread in a familiar place he buries underneath to the root of a tree etc. And that he remembers very well. Sutra. So a Sutra is a thread by catching hold of which he will get the highest treasure. This is a lower meaning actually and that is why the Sutra, the Ignopavita, the sacred thread is supposed to make us continuously remind us what type of life we have taken up. We have promised before God on the day of this Ignopavita, sacred thread ceremony. As I said this is also followed in Christianity called Baptism. In every religion practically a beginning of a spiritual life. That's why they are called Dwijas. But the Sutra, what does this mean? One meaning of Sutra, the thread is pointer. That is just like arrows pointing, this is dining hall, this is the temple, this is the lecture hall etc. So that which points out, everything points out. That is what Sri Ramakrishna said. Rituals point out that a person has to develop tremendous faith towards one's own chosen deity. That is called here in Gayathri. So Sandhya merges in Gayathri and Gayathri itself is a pointer. Every chosen deity is a pointer because a chosen deity is only a particularized, limited with name and form for the sake of contemplation and meditation and prayers, worship etc. Usually the Ishta Devata takes the form of in which family we are born and or whatever the Guru indicates that is called Ishta Devata. We choose the deity, not that God chooses us, but we choose in which form we would like to meditate. So all these Ishta Devatas, Sarva, Deva, Devi, Swaroopa, but they all point out towards something. Now that Gayathri points out to Brahman in the form of which is indicated through the syllable Aum which we have studied in the Mandukya Upanishad. So that is a most tremendous truth. Ultimately there must be one Ekameva Advaitiyam, that impersonal reality. We call it impersonal but when we attain to it, it need not be called, it cannot be called, there is nobody to call it, that is the only thing that remains. Ekam Sat. Therefore that which points out is called Sutra. Everything should point out. And in this pointing out, our ancient Rishis have taken two types of pointers. One is called accidental pointer. So very interesting in the Nyaya Shastra, Tarka Shastra we get it. So when you go to some place but there is somebody whom you know but you are visiting first time, you don't know which house your acquaintance is living. You ask the local people and they point out, you look there, so there is a bird sitting on that house, that is the house. But the bird sitting there is absolutely accidental. By the time you reach the place or after you reach the place, the bird will go definitely to some other place. It is not a permanent feature. This is called Tatastha Lakshana but Swaroopa Lakshana. That which can never depart, like sweetness can never depart from sugar. The burning power can never be separated from fire. The revealing power can never be separated from light. So this way, that which is permanent characteristic, even that also is only for our mental conception because there will be no mind when we reach it. So through this both, both are pointers. You reach that goal, it is only to reach that goal. In simple words, Sat, Chit, Ananda is the pointer. That is the goal and then only you will become completely free. That is the idea. This is the first meaning of Sutra. What is the second meaning? It is like a thread. Garland is an example. So many different flowers, they can be held together only if they are tied with a thread. Or when we make usually garland, we pass a thread with the help of a needle through every flower. So what holds all these flowers together, that is called Sutra. Or if you want to put what is called a necklace or a garland of gems or your Japa Mala, you want to hold it together. Then you have to take the help of a thread. So that which, without which something cannot be held, that is called a Sutra. That means that which pervades everything. And that which alone is the truth, even though it may appear to be something else. And without which there is no existence possible. And without existence there is no knowledge or Ananda. That is the second meaning of Sutra. And that is what he wants to say here. That which points out is also Suchana, pointer. That is why that which points out towards Brahman is called Brahma Sutra. That which points out towards successful practice of Yoga is called Yoga Sutra. That which helps us to think rationally, clearly, that is called Nyaya Sutra. So there are so many Sutras are there. But the second meaning of it is Sutram Nama Parampadam. That highest reality is called Sutram. Why is it called Sutram? Because that pervades the entire universe. So when you say that the pot or the ornament or the furniture, what is it pervaded all these three? Through their original material cause, clay, gold, wood, etc. Therefore, what is the truth? Here is a necklace. Here is a chair and table. Here are two different pots. No, there are no different objects called pots or ornaments or furniture. They are nothing but wood. But wood given a particular shape and given a particular name to distinguish from other forms. A name is always a distinguisher. I want a table, not a chair. I want a pen, not a book. I want a necklace, not a ring. Like that, I want a plate to eat food, not a pot to cook food. So every form is given a particular name to distinguish it clearly. Otherwise, nobody can communicate with others. But the truth is, what is an object is only the original material. And that is Tat Sutram. This is called the Sutram. The whole world is Sarvam Kalvidam Brahma. Nothing but Brahman. Brahman appearing because of our impurities. That is called the world. So the world is nothing but Brahman. Because it exists and it is known and it gives either happiness or unhappiness. So Sat, Chit and Ananda. Therefore, it is called Sutram. That which holds the whole thing together. Even this statement can give rise to misunderstanding. That's why examples are meant only to give us some kind of pointer to understand. They are not substitutes for the real truth. For example, when we say the thread is that which holds all the flowers. Every flower is different from each other. The thread is completely different from the flowers. So that is not the meaning. That Brahman holds the whole world together. Brahman is separate. And every object in this world is separate. Which of course the dualists and non-dualists. What is called qualified non-dualists. Go on insisting. That is not what Advaitins really mean. It means that there is no other truth excepting one. And that is Sutram. Parivyaptam. All pervading. That is called. And he who understands this truth. Clearly by realizing. Through either Karma Yoga, Bhakti Yoga, Raja Yoga etc. He is called Vipraha. Peda Paragaha. Yesterday we discussed. By birth everybody is a Shudra. Janmana Jayate Shudraha. And through right Samskaras. Either from the parents or society or in the Gurukula. He becomes a Dvija. That is twice born. But when the same person studies the scriptures. Not for earning money. Livelihood. But to turn his mind towards God. So. Veda Adhyayanath. Vipro Bhavati. Vipraha. That is the word he used here. Veda Paragaha. He has studied. He understood. He doesn't need to study anymore. He can discard all Vedas. Because he has become Vedic knowledge. A living encyclopedia. So Vipraha. What is the essence of everything? As Shankaracharya puts it so beautifully. Brahman alone is the only reality. This world is only a seeming appearance of Brahman. Called Mithya. And you. You are not a Jeeva. Every object in this world is a Jeeva. And every Jeeva is none other than Brahman. This is the essence of all the Vedas. Not only all the Vedas. Veda means scriptures. Scripture of any religion. That was. That is. And that is going to come in. Because religions are also. They take different shapes. Before Buddha, there was no Buddhism. Before Christ, there was no Christianity. Before Muhammad, there was no Islam. How many more religions are going to come? So when Shri Ram Krishna came. He did not really bring a new religion. But a new way of understanding the same old religion. Somebody questioned. What is the philosophy of Shri Ram Krishna? So the only way we can describe is. He was not a philosopher. Philosophy is an opinion. That's all. But if at all we have to say. Brahman is the philosophy of Shri Ram Krishna. Realization of Brahman. That's all. Now we will proceed further. Yoga with Tattva Darshivan. So a Yogi. Yoga with. That means a knower of Yoga. A practitioner of Yoga. Who has ascended to the very peak of Yoga called Yogi. He. How do we know? Because he has attained. He has become Tattva Darshi. Tattva means truth. Darshi means a knower of. Just as when you see. Meet a person. You know that. Directly. You have seen that person. Even if the whole world says you haven't seen. Your experience cannot be denied. So here is one. Who has seen Darshana. Darshana is much more than. Just merely seeing. Darshana means to become one. With whatever we are seeing. So Brahma Darshana. Is to become Brahman. And this Yogi has become. He claims. I am Atman. I am Brahman. I am Paramatma. Etc. And then. What does this mantra say? Tatsutram Dhariyat. He who holds on. That Sutram. Here. Referring to our external understanding. A person endowed with sacred thread. Usually. Brahmanas, Kshatriyas and Vaishyas. Such people. They are given a sacred thread. And that sacred thread. Is being referred here. Tatsutram. That all these people. After sacred thread ceremony. When they wear. That Sutram. Dhariyat Yogi. You should wear this thing. What does it mean? Yogi wearing. That is going to be. Actually. Analyzed in the next mantra. Which we will come very soon. That is to say. A Yogi need not wear. He has become that Sutram. But what is that Sutram? Earlier we said. What is the second meaning of Sutram? That which pervades the entire universe. That which alone is manifesting. At the entire universe of Nama Rupa. That is. Paramatma or Brahman. Himself has become this whole universe. Like clay has become. Any product of the clay. Etc. That is the meaning of Sutram. That is being said here. Thena. Sarvam idam prautam. Thena. By that Brahman. Idam sarvam prautam. Everything is completely pervaded. Prautam means pervaded. This word is. Prautam. It is a very interesting word. Prautam and Prautam. Warf and woof. If you take any cloth. There are threads running vertically. And interspersed with threads running horizontally. So if you say this is a cloth. And if you take out all the threads. There would be no cloth at all. So that which holds the whole cloth. That is called the thread only. So like that. This is called Ota Prota. The whole universe is nothing but. This warf and woof. What is that warf and woof? Nama and Rupa. If you remove Nama Rupa. Even if you don't see. A Rupa. A form. Supposing you don't see. A mango tree. You can't say. That is a beautiful mango tree. It is full of juice, sweetness, flavor. You cannot say anything about it. Because you can't talk about something. Which is not seen at all. So by that Brahman. The whole universe is Prota means. In other words. The whole what we see as universe. As it is separate. As separate from each other. As consisting of. Countless number of things. Is nothing but. Pure consciousness. One Brahman. That is the meaning of Ota Prota. Sutre Maniganaha Iwa. A pointer. For us to clarify this thought. An example is given. Maniganaha Iwa. There is a garland of gems. Maniganaha means precious gems. And they all have to be. Worn on the neck of a. Either a Nawab. Or a Chakravarthy etc. Rich people. And it has to be held together. And that which holds together. Is called Sutra. As we understood. And studied yesterday. And even today. Existence. Knowledge. And bliss. These are the three things. Three aspects. In three different ways. They are not three different things. But three different expressions. Those three things. Hold this whole universe. You see a person. You see the Rupa. You see second person. You see a Rupa. You want to distinguish. Maybe they are brothers. There may be twins. But you have to distinguish them. One is called Rama. Another is called Lakshmana. Or one can be called Ramanasura. Another can be called Kumbhakarna. We don't know. So Sutra Maniganaha Iwa. That means. Brahman alone is appearing to ignorant people. Like us. As multiplicity. As this world consisting of. Myriads of objects. Both living and non-living. But a wise person. A Yogi. Either through Karma Yoga. Manifest this divinity within. Know that you are the divine. Do this either through work. Worship. Or psychology. Or philosophy. By one or more. Or all of this together. And be free. And when a person realizes. There is nothing else excepting Brahman. He becomes fit to be called a Yogi. And such a Yoga with. Tattva Darshivan. He had actually realized. I am Brahman. By the knowledge of Brahman. He had become Brahman. And this world. By knowing something. You become something. And that is absolutely true. Even at our level also. So for example. That you come to know. That this is a very sweet fruit. Or a very tasty sweet. When you think. That sweet is different. I am different. So how do I become that sweet. Or that fruit. By just knowledge of it. It is true. You don't become 100% one with it. But 99% you have become already. Because you are thinking. And if you think. Whatever you think. That is you. Just as whatever you eat. That becomes you. You eat protein. You get protein. You eat sweet. You become sweet. So like that. Whatever you eat. And thought is also something. An object that is eaten. Only it is mentally eaten. So as soon as you see a sweet. Mentally you start eating it. And you have become sweet. Like that. So knowledge makes us what we are. That is further explained. If you cultivate holy company. And as soon as holy company. Very interesting word also. If you are not holy. Will you be able to recognize who is holy. Very difficult. Possible. But very difficult. But when you start cultivating them. Something in them attracts you. And you associate more and more. And your mind becomes similarly. You start imitating their behavior. Slowly you are becoming like that. Like a firewood. Thrown into the fire. Maybe it is wet. A lot of smoke is coming out. But slowly the fire dries out all the smoke. And slowly you start burning after some time. And you yourself become a fire. This is the power of holy company. Or for that matter unholy company also. That is why we have to be very discriminative. So as soon as you come to know. This is a good person. Not only that. Along with that some other knowledge will come. What is it? This person is not only virtuous person. A good person. But this person also is a very happy person. Our problem is. We are idiots. Stupid. So we associate with evil people. And by proxy. What we are talking about. We should be able to observe them properly. But we lose that power. Because of this association. And we are not able to understand. These people may have things which can be conducive to happiness. But they only give them more misery. More unhappiness. They become more mad after them. Just like old people. I was recollecting. Recently I was reading the life of Vidyasagar. And there was a teacher of. Former teacher of Vidyasagar. He was a very venerable old man. I think he was already more than 70 years old. And he conceived an idea of marrying a very young girl. And he consulted Ishwar Chandra Vidyasagar. And Vidyasagar's heart wept out. And then he told. Sir. You are very old. You should not marry. That fellow has become terribly annoyed with Vidyasagar. Why did Vidyasagar say? Because open your eyes. Millions of women. Especially in Bengal. They are being married at a very young age. So even if you are married to a girl of 12 or 13 or whatever. And by that time you start leading your horrible type of life with that young girl. In those days people used to die very soon. Very early. Longevity was not that great in those days. Remember Ramakrishna passed away only at the age of 50 plus 6 months. Swamiji 39 plus 9 months. Like that. So the person will be assured to die. And the girl's life becomes a living hell. She becomes a widow. Of course the man got so angry. He literally kicked out Ishwar Chandra Vidyasagar. Now why I am giving this illustration. When we meet these wicked people, evil people, mafia people, selfish people. We only see one aspect of it. These people they are getting more and more money and objects and power. And that is true unfortunately. But at the same time how miserable they are. A pure divine soul degrading itself to such an extent. How much of unhappiness it produces. That we are not able to understand. Even that is also due to the bad association. We are robbed of the discriminating power. Our rational capacity will go down. But that will increase tremendously when we associate with the opposite type of people. So even by knowing the moment we come to know this person is a very holy person. That very same time that holiness also works off on us. And that's why all our scriptures advocate we have to cultivate holy company. So this Yogi he becomes a Tattva Darsivar. A realiser of truth. What is the truth? Aham Brahmasmi. Even a Guru cannot make a person knower of Brahma. He can only say Tattvamasi. Of course there are people like Sairam Krishna they can make. But then we have to understand it properly. Even Sairam Krishna could not touch many people even on 1st January 1886. He said later on it will happen. And everyday he was bestowing his grace upon by touching. Because once Sairam Krishna had prayed, Mother I don't have so much of strength in my body. I cannot go on talk. Just only I will say one or two words. May your spiritual consciousness be awakened. And immediately they must have power. But Sairam Krishna was also a very practical man. He said Mother give this power of attracting people and directing them. Give it to Kedar. Give it to Nityagopal. Give it to Vijayakrishna Goswami. Give it to Ramchandra Datta etc. In fact Divine Mother had endowed Girish Chandra Goswami, Ramchandra Datta etc. And they will do the initial what we should not say donkey's work. And then when they are ready, then they will send it to Sairam Krishna and just saying Oh you are fit. May your spiritual consciousness be awakened. And that is what I wanted to do. And really speaking towards the end of his life, Sairam Krishna had obtained that power by the grace of the Mother. He can by mere looking at persons or sometimes by touching or by sometimes uttering words, he will become. There was an interesting incident. Of course according to me, one day Sairam Krishna during his last two days at Kashipur, he took up a piece of charcoal and he has drawn a bird and a building etc. But he has written Narendra was there. Narendra Shikha Devi. Narendra will give instructions. He becomes a Loka Guru. Jagat Guru. And he will have the power to awaken the souls. And Narendra was there. He said I am not going to teach. And Sairam Krishna looked at him and said your very bones will do that because just as Krishna Paramatma told Arjuna who refused to take up the arms. So your very nature, Prakruti, will make you do it. Nigraha Kim Karishyate. What is your restraint going to do? Sairam Krishna said your very bones will teach because your bones have been specially made for this sake. What am I talking about? You may question. What are you talking about bones? Bones means you know, there was a time when Swamiji had to travel many many miles by trains. On the same day, he had to deliver three to four lectures at different places. And if it is you and me, after the first lecture itself, we will be gone. Sairam Krishna, the Divine Mother, has endowed him with that. So you see, this is just that knowledge itself will make the person, transform the person. And that is what is being said. So when a person becomes a Yogi, he understands the truth, I am Brahman, and everything is Brahman. There is nothing other than Brahman. And why? Because, Sutre Manigana Ayva. The second meaning of the word Sutra, that which alone is the only thing that exists, that is called Sutram. That is Sarva Vyapakam. That is what is being said in this Upanishad. And then, when a person even understands properly, by the grace of God, by living a good life, and remember, living the proper life, and at the same time, contemplating, alone can give right understanding. So a person whose life is not suitable for that kind of knowledge, his intellect also will not be able to provide him the right understanding. However, clever or intelligent a person, we see big, big scientists, and they have tremendous knowledge about science. What science? It is only how to do things. But why certain things are there? No scientist has been able to explain. No layman has the capacity to understand the simple truth. Scientists can only describe how of a thing, not why of a thing. Why H2O must become Oxygen, and not Carbon Dioxide? Nobody can explain. But how two molecules of Hydrogen and one molecule of Oxygen, when they come together, they can become water? This is how it becomes, not why it becomes. But only a Yogi can come to know why it has become, because it is God's will. These are called axiomatic truths. Truths we take for granted without thinking too much about them. Now when a Yogi has progressed, he understood. He has been endowed with, invested with sacred thread. He lived that kind of life and he had become purified and his buddhi, Dhyo Yonah Prachodayat, he understood the whole lot, and then the time has come that how do we know? Because it is not that he has to take Sanyasa, but Sanyasa has accepted. Sanyasa comes running and possesses him, not that he wants to take up Sanyasa. He cannot get rid of that idea. So in fact, the same thing happens when a person becomes endowed with that like a ghost. That is what Kata Upanishad says, that Shraddha Avivesha, Nachiketasam. Nachiketa was endowed with Shraddha, possessed him, not that he possessed. What we possess is faith. What possesses us is called Shraddha and it is God's gift. That is what Raja Maharaj clarified only when God is pleased, he bestows Shraddha upon a person. But earlier, he gives faith to everybody and that faith has to be exercised like gymnasium and slowly it will grow and when we are fit, God will grant us that Shraddha Roopena. And then Shraddha and Buddhi, tremendous faith and the right knowledge, they are synonymous, they will come. Then he understands. All this Yajna Upavita, tuft of hair, sacred thread that I am wearing so long, it is trying to remind me what type of life I have led and I have followed it faithfully. I have become pure enough. Then he says, it is time now to think only about God and nothing else. Complete dedication to the thought of God is called Sanyasa. It has nothing to do with wearing ochre cloth, any type of yellow cloth or any type of cloth. That is being said in the next mantra. Again, very beautiful mantras for us to chant, recite again and again. When the time comes, the external thread had completed its job. It is not necessary any longer for us to have this one and that is why automatically they fall. When the time comes, the external thread had completed its job. It is not necessary any longer for us to have this one and that is why automatically they fall. Paramahamsa is one who doesn't practice giving up cloth or anything. They very naturally fall off from that person because they have done their purpose. Ramakrishna used to give when a fruit ripens. You don't need to snatch it from the branch. Automatically, when it is ripe, it falls. Similarly, when a palm tree is growing and the leaves, huge leaves, long leaves, as the palm tree grows higher and higher, the lower leaves, they dry up and fall off by themselves. So, it is a very natural process and that is what is indicated here. A person who had obtained this knowledge that everything is inconsequential, it is not valuable, it is worthless, then you give up. Even though it is said you give up, you don't need to give up. He doesn't need to give up. Automatically, it slips away from the person. Ramakrishna's words are so precious. He says fools try to give up activities. No, they should not do it. Activities should automatically give up the person when their purpose is served properly. So, Bahi Sutram is giving Tejet Vidwan, an intelligent person, a man of knowledge, what he should do. Now, I do not need. That means, I am ready for entering into that state of life which is called Sanyasa. Earlier, three states of Brahmacharya, Garhastya and Vanaprastha were only preparations for and every state is a every stage of life is a preparation for the next stage. If we live the type of life that is indicated there and this Vidwan is Bho Yogam Uttamam Aasthitaha He had attained to the peak of Yoga. That is what in Bhagavad Gita and he says until a person So, Yoga Rudhasya Tasyaiva Shama Karanam Uchyate So, when a person wants to become a Yogi, the only methodology is the practice of Karma Yoga. But when the same person that person has become Yoga Rudha reached the very peak of Yoga. Now, he doesn't need these things. They served their purpose. No further purpose will be served. Not only that, they become practically impediments. They are counterproductive. So, they should not do such thing at all. So, this Vidwan who has become a Yogi, he has reached that state. Uttamam Yogam Aasthitaha Yoga The technical meaning of the word Yoga is complete union, pure union like water mixing with water. Not like oil mixing with water. And then Brahma Bhava Mayam Sutram Dharayet Yaha Sachetanaha From now on he has to go on wearing that sutra. What is the sutra here? Thread. What is that thread here? Ayam Sutram What is this Brahma Bhavam? That I am Brahman. Everything is Brahman. Nothing else excepting Brahman. I am Sutram. This is called Real Sutram. That is I am all pervading. Not that there is a thread. Here Sutram means I am Brahman. Brahman pervades everything. So, I pervade everything. Ramakrishna says that there are people who attain that peak of knowledge. That attainment of that peak of knowledge that I am Brahman is technically called Nirvikalpa Samadhi. So, when a person enters into that Samadhi there are some people most of the people who do not wish to come back. So, they give up their body. Let us say they won't give up their body. In that case the body falls off. Not that they are trying, struggling hard to give up the body because they are so much absorbed in that bliss that they do not care for maintaining the body and therefore the body automatically falls off after some time. But here when a person lives he should live perceiving Brahman everywhere. Actually, this teaching is completely redundant, unnecessary. When a person becomes one he gets united with Brahman. He will never forget. In fact, he cannot remember anything. Oh, I have a body, I have a mind, I have a body. Technically it is said and then he who remains with that knowledge and still seem to be alive is none other than Brahman. Established in the state of highest yoga the wise one should put off the external thread. One who is really self-conscious already attained. He will never be able to forget. Just as we are not able to forget that I am a human being, I have got a body and mind, so a Brahma Gnane Jivan Mukta will never be able to forget. His identity with Brahman is as permanent as our identity with our body, as effortless. So Dharana Tasya Sutrasya Na Uchyasto Na Ashucher Bhaved Sutram Antar Gatam Esham Gnana Ignopavithinam for the description of such a Jivan Mukta called Gnane or called also Yogi and they are pairing this Ignopavitha Sutram, that sacred thread. What is the thread now? It is called Gnana Ignopavitha. This is pure knowledge, right knowledge. So Dharana Tasya Sutrasya, that is that Gnanam, it can never be separated from this Jivan Mukta. Then what happens? Because he is continuously aware I am Brahman, whatever happens, what from our viewpoint to that body etc. Na Uchyasto Na Ashucher Bhaved. So he will never become him. So many ideas are there. Very interesting thing is there. Once Hriday had criticized rather cautioned, advised Ramakrishna, uncle you should never give away all your teachings at one time. So if somebody offers one rupee, give him only one rupee worth of tea. Somebody offers five rupees, give him a little more. Because if you give everything of your teaching, then they will never come. So I will not get any money because I know you don't require money. I require money. I want to become a rich man. Poor fellow, he was kicked out of the temple only because of that. So any Jivan Mukta, he is advised here to keep that. It is for Sadhakas like us, you must become, you must imitate, you must follow the footsteps like imitation of Christ. So like that we will have to imitate these people. And this teaching is meant for us, not for a Jivan Mukta. He has already reached, he doesn't need any teaching. So we also have to wear that Sutra. What Sutra? I am Divine or I have to say, I am the child of the Divine Mother. I am a devotee of the Divine Mother or I am devotee of Narayana. I am a devotee of Shiva. What happens? If I have that tremendous power, na vichishtaha na asuchi bhavet, nothing can contaminate me, nothing can make me unclean externally or internally or nothing can make me impure. This word vichishta is used by Shri Ramakrishna many times. Vichishta means that which is eaten and thrown out. It has become polluted. Even if somebody touches a food before you eat, it becomes vichishta and it should never be offered to anybody. If you have eaten from your plate a little and a hungry man comes, so the advice is you should never give him fresh food. But my logic is slightly different. Suppose you have only one plate and that fellow is extremely hungry and you have eaten your stomach full at noon, you don't really require it. So even if you have tasted a little, it doesn't matter. Give him. You tell him, my son, I have done this one, but I am offering it to you. So you do a little bit of brahmapana and eat the whole lot. Nothing is there. In fact, they are all eating only vichishta. Whatever is offered to God is nothing but vichishta. And children, they eat nothing but vichishta of their mother because she wants to make it easy. Especially if it is a wolf or a dog or etc., they eat, half digest and vomit it and that is the best food, most suitable food for the offspring. Anyway, vichishtam, whatever this person does, if with the idea, I am divine or I am the child of divine mother, I am a devotee of the divine mother, I am a servant of the divine mother, I am a friend of the divine mother, nothing can pollute him. What does it mean? It means his mind cannot be coming down from that state of knowledge. He will never again become a worldly person. He will always remain only a spiritual person, only provided we remember God all the time. Ramakrishna again and again says the same thing. And for those who wear this knowledge, sutra means knowledge of Brahman, it has become part and parcel of his very fabric, every breath, they are called jnana-egna-upavitinam, those who are wearing jnana-egna. Beautiful mantras, we will talk about them in our next video.