Taittiriya Upanishad Lecture 05 on 19 June 2024

Full Transcript (Not Corrected)

We are studying the Taittiriya Upanishad. We have not yet entered into the text itself, but certain preliminaries must be fulfilled to truly understand any scripture. Though we are speaking only of the Upanishads, every scripture of every religion, and even non-formal religions, requires certain conditions to be fulfilled for understanding. Curiously, it's not just scriptures; any type of knowledge demands prerequisites. Hence, not everyone can become a doctor, lawyer, or cook because specific capacities, intelligence, propensities, and aptitudes are necessary for any subject—be it worldly or spiritual.

Before delving into the main text, we are discussing certain terms. Additionally, as I mentioned, please keep in mind that for this first part of the introduction, we must transition between the Wednesday class and the Saturday-Sunday class. I may not explain certain details from the Chandogya Upanishad here, and vice versa, until this introductory portion is completed. However, this transition is not difficult. Even if you miss something, transcripts are available on our website srisaradadevi.com. All you need to do is download them and combine them to ensure clarity in understanding the introduction.

Firstly, we discussed that all human life is filled with activities falling under three types: thoughts, speech, and action. Whether it's the life of an amoeba or a great sadhaka, there are three types of achievements, known as sadhyatrayam. Firstly, maintaining our own body and mind fitness is essential because without this basic requirement, enjoyment and progress are not possible. Secondly, we seek to acquire certain objects that we believe will bring us happiness and prevent suffering. Thirdly, some people, endowed with a faith called Shraddha, believe in other worlds after the fall of this body—higher lokas, which represent higher states of enjoyment.

Even if we are rational in any experience, we care primarily about the result. For instance, when eating a sweet fruit or candy, the existence of the fruit or candy is the first condition. Obtaining it and experiencing it through eating, listening, smelling, tasting, touching, or seeing is the actual experience. We focus on whether it makes us happy, the duration and intensity of that happiness, and whether it comes with any additional consequences.

There are people who believe that life continues after death, with higher worlds accessible through specific methods. Higher worlds promise progressively greater happiness, a concept elaborated beautifully in the second chapter of the Taittiriya Upanishad. Conversely, lower worlds result from evil, wrongful, or forbidden deeds, leading to diminishing happiness and increasing suffering. Naturally, nobody desires suffering; everyone instinctively seeks higher and higher happiness until reaching the highest state, referred to as Bhuma in the Chandogya Upanishad.

These are the three goals: our body-mind complex must serve as a perfect instrument for experiencing happiness. To illustrate, imagine a person owning a splendid car but without any roads—a scenario similar to the Dalai Lama's interest in inventions. Once, in Tibet, he acquired a car that could only circle around his building due to the absence of roads, yet he still enjoyed it. An instrument without a purpose is entirely useless. This concept is known as "higher Loka Vishaya Prapti" or the acquisition of objects, where the essence of all experiences is to minimize suffering and maximize happiness.

After experiencing these ideals, one can ascend to higher worlds through unwavering faith in the teachings of scriptures, known as Ishta and Portha. Ishta involves prayers to God, performing sacrifices, or embarking on pilgrimages. Simply desiring higher experiences without serving society is insufficient. This is why Swami Vivekananda established the twin motto for the Sri Ramakrishna Order: "Atmano Mokshartham Jagatitayacha" (For one's own salvation and for the welfare of the world).

To achieve Atmano Moksha (self-liberation), one must reduce selfishness and embrace selflessness. This involves engaging in actions such as the Pancha Maha Yagna, which are technically referred to as Ishta and Portha. Ishta involves personal struggles to acquire certain qualities and using them for the benefit and welfare of many, echoing the teachings of Buddha. Buddha preached this noble message for the welfare of many, as did Swami Vivekananda, who had a remarkable encounter with Buddha in his youth. During meditation, Swami Vivekananda saw a picture of Buddha come alive, which startled him deeply. It is believed that Buddha's spirit continued to influence him, as evidenced by his declaration that he would willingly be reborn a thousand times if he could help even a single dog on the street. This spirit is encapsulated in the Sanskrit phrase "Bahujana Hitaaya, Bahujana Sukhaaya," which Swamiji incorporated as the twin motto.

So, this is what we have to do, and through this, we accumulate merit. The result of this merit is access to higher lokas. But what happens next? When a person repeatedly experiences higher happiness, eventually intelligence dawns upon them that these happinesses are temporary; everything that is acquired will come to an end, and only what is unacquired will last forever. At this realization, even though the scriptures are available to such a person, their eyes are opened to the fact that any worldly attainment is short-lived, temporary, and beset with three defects, known as Doshatrayam, which we discussed elaborately.

Therefore, such a person desires a Vedic-guided life. Only someone who lives such a life is fit to be called Vaidika; merely claiming "my father was a Brahmana, my grandfather was a Rishi" is insufficient. Just as everyone must eat and sleep for themselves, there are certain things that each individual must do for themselves, which others cannot do for them.

For instance, I might jest, "Even if Sri Ramakrishna enjoyed Jalebi and Sandesh, what good is that to me? I must enjoy them myself." To achieve this, I must take action. Of course, I can pray for guidance, asking, "Show me where the best Jalebi and Sandesh are available," and thus enlighten my understanding. However, I must still obtain and experience them. This interpretation reflects Swami Vivekananda's profound understanding of scriptures. There is no concept of experiencing things by proxy or reaching heaven solely through faith. Many religions assert that faith alone leads to heaven, but this is not true; faith must transform our lives, turning us from selfish to unselfish individuals.

The scriptures tell us that we do not need to attain because we are already what we seek. This statement can be a tremendous shock and revelation. The challenge then becomes how to transform this faith into reality, which is the purpose of sadhana or spiritual practice. Such a person must seek a qualified Guru. A qualified Guruis someone who has reached the goal themselves—a Rishi—and who deeply understands the scriptures, following them meticulously and with absolute faith. This concept is beautifully illustrated in the Katha Upanishad through the phrase "shraddha avivesha," where Nachiketa is possessed by shraddha.

Therefore, a Guru must be "Shrotriya" (well-versed in the scriptures) and "Avrujina"

How do we recognize a realized soul? Only one realized soul can understand another realized soul. Just as one Jeevan Mukta can comprehend another Jeevan Mukta, and one Einstein can understand another Einstein, we may speculate about someone's qualities if we are not qualified ourselves, but we will not fully understand or appreciate them.

A Guru must be someone who has personally attained realization and diligently followed the scriptures with unwavering faith in their own Guru. This is why the lineage (sampradaya) is given so much importance. Let me delve into this topic now, even though I had planned to discuss it later.

Consider why Sri Ramakrishna needed to take sanyasa. When Totapuri first saw him, he immediately recognized that Sri Ramakrishna was fully fit to take sanyasa—a judgmental statement so rare. How many Gurus can confidently say upon first sight that a disciple is such a person? Similarly, in the Katha Upanishad, Yamadharma Raja tested Nachiketa and declared, "You have already attained what you wanted to attain." Why didn't Yamadharma Raja start teaching him? He understood that a person like Nachiketa, with such qualifications, would instantly realize the truth upon hearing it.

Swami Saradananda writes in his "Great Master" that Sri Ramakrishna achieved his spiritual goals within days of undertaking specific practices. Totapuri saw and understood Sri Ramakrishna's qualifications, performed his sanyasa ceremony, initiated him into the Mahavakya "Aham Brahmasmi," and gave him preliminary instructions. Though Totapuri remarked he had never seen another person so endowed, Sri Ramakrishna himself did not fully grasp his own understanding.

When the proper qualifications are fully evident, a person can achieve their goal instantaneously, like the vanishing of darkness when light appears. There is no time gap. Therefore, a Guru must have that kind of shraddha (faith), and naturally attains realization.

Why does a Guruwant to teach? In the Gospel class, I discussed this: a Jeevan Mukta is not the same as before. It is as if God is working through that particular body-mind instrument—the old self is dead; only God remains.

That is why it is said, and then this person, such a person is qualified to teach others. So why is this particularly mentioned here? Because we see that there are so many Jivanmuktas, yet God does not choose every Jivanmukta to be a teacher. There are many wandering Jivanmuktas. For instance, Sri Ramakrishna himself encountered several at Dakshineshwar who appeared not only normal but also extraordinarily abnormal, resembling madmen or even beasts. Some Jivanmuktas are described as childlike, inert like a log, completely mad, or ferocious like a beast. Sri Ramakrishna encountered and experienced all these types.

Why doesn't God use every Jivanmukta's body for teaching? Or perhaps He does, but in what manner? This remains a mystery to all of us. However, it is certain that every Jivanmukta is fulfilling God's will without a doubt.

When a disciple is earnest, they must possess intense longing, shraddha (faith), and the third qualification, shakti (power). Having shraddha alone is insufficient; longing is also necessary, but whether the body-mind complex is suitable remains a crucial consideration. In Sri Ramakrishna's life, there are numerous examples where he remarked about devotees, acknowledging their goodness but indicating they would not realize God in this life. On the other hand, Sri Ramakrishna transmitted higher experiences to some individuals while telling others that they would realize in the future. These incidents are profound and worthy of contemplation.

Shraddha must be absolute. What is shraddha? Shankaracharya, master of realization and language, beautifully defined it as "shastra Guruvakyeshu satya buddhiya vadharana," meaning a firm conviction that every word of scripture and utterance of the Guru is truth. The challenge today is our lack of shraddha. How do we know? It's simple: our actions and reactions reflect our true beliefs. You may claim devotion, yet if thoughts of someone who insulted you daily dominate your mind even during meditation, it reveals where your true shraddha lies. Sri Ramakrishna emphasized the importance of shraddha greatly, and we will discuss this extensively in today's class.

How to obtain Shraddha? There are two particular hymns or suktams. One is called Medha Suktam. Medha means right intelligence, and it should come from God only. We believe that it is the Divine Mother who is the embodiment of all these qualities.

Ya Devi sarva bhuteshu shraddha roopena samsthita

Ya Devi sarva bhuteshu buddhi roopena samsthita.

How do we obtain that faith or awaken the Divine Mother in that particular format?

If a person wants to meditate or become a musician, they must meditate upon the Divine Mother in the form of knowledge. If a person wants tremendous power, Ya Devi sarva bhuteshu shraddha roopena samsthita, then they should meditate upon Mother Kali. There are particular manifestations of the Divinity expressing or fulfilling specific desires. Suktam means it is discovered by a realized soul to fulfill the needs of people like us who want to attain something. Medha Suktam gives us the right knowledge. What does right knowledge produce? It produces whatever the scripture tells, and that is the truth. So, mayi indriyam dadhatu. mayisuryo brajo dadhatu. Like that, there are concluding prayers in the Medha Suktam. So, please refer to it.

But there is another suktam found in the Rig Veda in Mandala 10, Sukta 151, aptly named Shraddha. In my last class, I also mentioned nama japa. When we want to repeat the name of God, we should not just repeat it mindlessly. First, salute your own mantra or the name of God. What is a mantra or name of God? Salute it. Say, "O Nama." Nama means the name of God. "O Nama, please bestow your grace so that you become awakened." This way, I don't need to repeat with tremendous effort. Effortlessly and spontaneously, you should manifest yourself in me. This is called mantra chaitanya, or we can also call it nama chaitanya.

If we pray to the name of God, the name of God becomes even more powerful than God himself. Ramakrishna himself gives a beautiful example. Hanuman, uttering the name of Rama, crossed the ocean in a trice. But the man whose name he uttered required a huge bridge to be built. Hanuman was the main labourer who brought huge mountains. Even now, they say it is there, called Ram Setu, from Rameswaram to Sri Lanka. It is very necessary to pray to the Divine Mother. Then the Divine Mother will come in the form of Medha or Shraddha. Shraddha in Guru's words is essential because the Guru interprets the words of the scriptures.

How do we know the scriptures are true? It is just like a scientific experiment. Some scientists discover a method to produce a certain result, publish it, and then other intelligent people understand how to replicate the experiment. If it is scientific, it must yield the same result. Similarly, if my Guru or his Guru experimented and obtained the same result as the first person who discovered the experiment, it confirms the realization of God.

How do we know that the scripture is telling us the truth? The proof is my Guru. Whatever is described as the characteristics of a realized soul, I see in this person in front of my eyes. You see, what I am trying to instill in all of us is that you can't simply say, "I have faith, I have faith." That is a vain sound that makes no meaning. But when I see that my Guru is teaching me, and he is the embodiment of what he is teaching, and he is always joyful, that is how I know.

That's why I told you, how do we know that a person is spiritual? The first quality we see in a spiritual person is that, without any means of external happiness, he is continuously happy because he has become God. God is of the nature of bliss. Therefore, anyone who has become God must manifest the same. In fact, God has three qualities: Sat, Chit, and Ananda.

Sat means He doesn't know what change is; He is ever-existent. Secondly, God is of the nature of pure consciousness; He is always conscious. Thirdly, God is bliss, Ananda. Anyone who becomes God must be Sat. The word Sat not only means existence—a stone also exists, but that is of no use to us. Here, Sat has other meanings: He is good, pure, unselfish, and only truth comes out of his mouth. Sat.

That is why Ramakrishna used to say, "Cultivate the holy company (Sat Sangha)." It leads to Satya Sangha, which leads to Sat, none other than God himself. The same process applies to the other two qualities, Chit and Ananda. So, when a person asks if God exists or not, and if what the scripture says is true, everything becomes true because I see a person in front of me who embodies these qualities.

Even if I read a thousand scriptures without encountering a person who is ever happy and good, there is an invariable relationship between goodness, purity, pure knowledge, and happiness. A wicked person may appear to be happy, but he can never truly be happy. We must have the intelligence to understand this because our conclusion might be that a wicked person is obtaining everything by hook or crook, and we might think we can do the same to enjoy life. No, that is not going to work.

So, when I see in front of me a person who embodies these qualities, I can develop faith only by cultivating the company of people who have this Shraddha. Can we develop Shraddha not merely by listening to lectures, etc.? In the Rig Veda, 10th Mandala, Sukta 151, there is a beautiful Suktam. It is a prayer to Shraddha Devi, the Divine Mother in the form of Shraddha. Shraddha, the Divine Mother herself, is manifesting as Shraddha.

Here is a plain meaning of it, and we have to meditate on each line: Shraddha makes the fire burn splendidly. When a person performs Agni with Shraddha, he will naturally do whatever is necessary. As a consequence, the fire burns spontaneously and splendidly because he is fulfilling the conditions.

More than that, the fire itself becomes manifest in the form of the deity, as it happened to many Rishis, particularly Satyakama Jabala. When he was tending the fires, every evening he would stoke the fire and then sit in front of it. One day, the fire spoke to him: "O Satyakama, I am going to teach you one quarter about Brahman." First a bull, then the fire, and then two birds each taught him one quarter of the knowledge of Brahman, adding up to the complete understanding. When Satyakama Jabala reached his Guru's place, his Guru immediately noticed a change and said, "Your face is shining like an Oira Brahman. Who taught you?" Satyakama explained that it was not a human being but the Divine Mother, manifesting in the forms of the bull, fire, and birds. The Divine Mother, who is the embodiment of pure knowledge, manifested through these forms, resulting in Satyakama Jabala becoming an Oira Brahman.

When a person is endowed with Shraddha, or deep faith, it makes the fire burn splendidly. This concept connects to many incidents in Sri Ramakrishna's life. For instance, when Sri Ramakrishna started worshiping the Divine Mother, he used the Agni Mantra. As soon as he took a little water and sprinkled it around with the mantra "Ram," he was filled with immense faith. Immediately, he saw a wall of fire springing up, symbolizing that Shraddha can bring forth divine experiences.

When a person endowed with Shraddha rubs sticks together to make a fire, it burns splendidly and immediately. Shraddha makes the fire burn splendidly, and any oblation offered with Shraddha is accepted immediately. Shraddha is the best among all kinds of wealth. It means that if a person has Shraddha, it becomes the instrument for attaining not only worldly happiness but also the highest spiritual bliss, Brahma Ananda.

In my past classes, I have quoted the story of Sabari from the Ramayana. Because she was endowed with Shraddha, God Himself came to her. She never went on a pilgrimage, yet Rama came to her, granted her moksha (liberation), and performed her last rites. This demonstrates that Shraddha is the best among all kinds of wealth. If anyone possesses this wealth called Shraddha, they attain everything.

We affirm this fact with our words of praise: "Vachasa Vedayamasi, O Divine Mother Shraddha, we are only conveying this because You have manifested within us in the form of Shraddha."

Priyam Shraddhe Dadataha, Priyam Shraddhe Deedasataha, Priyam Bhojeshu Eshwasvidam Ma Uditam Kruthi.

Directly addressing the Goddess called Shraddha. O Goddess Shraddha, bestow pleasing and agreeable things on one who is charitable and also on the one who wishes to be charitable.

Why should you bestow your grace, O Divine Mother? Because this person is most charitable, meaning unselfish. Another person, desiring to become charitable, once they make the determination (Sankalpa) to do charitable work and become unselfish, God Himself manifests in that person. This is what Sri Ramakrishna advised in his simple words to Mathur Babu: "You are only a trustee. That which the Divine Mother has given you is meant to be given to the rightful persons as a trustee." What a marvellous thing it is.

In our mythologies, there is continuous friction and battles between the Gods and the Asuras (demons). This represents the conflict within each of us, between our good tendencies (samskaras) and evil tendencies. At first, worldliness often conquers, but divinity cannot be suppressed or destroyed. It will assert its power sooner or later, often through suffering, and the person will turn to spiritual life.

The Gods pay particular attention to the frightening demons. This means that demons (or our challenges) are necessary to frighten us and turn us toward God. Every suffering is a demon working indirectly to fulfill the purpose of the Divine Mother. This child of mine is not turning towards me in prayer, so he should come to me through suffering or unhappy experiences. When people are defeated and frightened, they remember God and come running to Vishnu, Brahma, or Shiva, praying for rescue.

The interpretation of mythologies should be clear to us. Simply saying, "Oh God, please save me," is not enough. Have you reformed? Have you recovered your original nature? Initially, you became a god by living a godly life as a human being. As a result, you became a god. But now, having obtained this position, you became intoxicated with enjoyment and forgot God, lost Shraddha in the Divine. This is the result.

Curiously, there was a great historian, Arnold Toynbee in the UK, who came to a similar conclusion. Whenever people become civilized, they become weak, addicted to temporary happiness. They become dependent upon slaves. Then, a rough ride, accustomed to extreme conditions, becomes endowed with tremendous bodily and mental strength. They fall like thunderbolts upon this civilized society, occupy their place, and then adopt that civilization, becoming addicted to luxury. The former gods now become demons, and the former demons become gods. This cycle, the Brahma Chakra or Samsara Chakra, continues. The former Devas come and conquer the current society, kicking them out. The cycle of learning, relearning, and relearning these lessons goes on endlessly.

Just as the gods pay particular attention to the frightening demons by taking refuge in the Divine Lord, showing reverence to Vishnu or Shiva, we too, O Goddess Shraddha, show reverence to you. We acknowledge our past as demons, but now we have learned our lessons. So, Mother, kindly fulfill our intent towards our priests who perform rituals, allowing them to enjoy the fruits thereof. Endow us with Shraddha so that we may embrace the first part of the Vedic teachings, called Karma Kanda. By doing so, we will perform and live a Vedic life, enjoying all the happiness it brings. However, every happiness comes with a cost.

Performing actions with Shraddha yields four results. First, it endows us with full faith. When we see that performing actions with faith yields results, our Shraddha becomes stronger and stronger, like a muscle exercised in a gymnasium. This is the first result: Shraddha. Secondly, the mind becomes focused and concentrated, coming under control. This is the second result. The third result is Chitta Shuddhi, or purification of the mind, enabling us to understand the deeper meanings of the scriptures. The fourth result is Chitta Vaishaliyata, where we begin to understand higher experiences and the existence of higher and more universal deities.

For example, Indra is identified with Indraloka, but Brahma and Vishnu are identified with the whole universe. In the Vishnu Sahasranama, the first name that appears is Vishwam, indicating that Vishnu manifests as the entire universe. This is followed by Vishwam Vishnuhu, and then Vashatkaraha, which refers to the performance of rituals according to the Brahmana portion of the Vedas.

Performing rituals produces results, which in turn reinforce our Shraddha. This Shraddha elevates us, increasing our identification with higher realities. The four results we achieve are:

1. Concentration: The mind becomes focused and controlled.
2. Complete faith: Our Shraddha increases and strengthens.
3. Understanding: The mind becomes pure, enabling deeper comprehension of scriptures.
4. Higher awareness: The mind transcends lower realms, reaching for higher realities until our vision is fixed on the highest truth.

These are the four results of performing Yajnas and Yagas. As I mentioned earlier, if I am personally doing something beneficial, it is called Ishta. Whatever makes me a better person is technically called Ishta. However, I cannot become better unless I expand my personality.

So, what is higher happiness? If I am eating something alone, my happiness is very limited. But if I share it and eat with many others, my happiness expands to include the joy of everyone present. Interestingly, when a mother forgoes eating something tasty she has cooked in a small quantity, and instead gives it to her children, she derives higher happiness from their enjoyment.

This same principle is illustrated in the life of Sri Ramakrishna. When his disciples prayed for him to be able to eat during his last days, he had a tremendous revelation. He asked, "Why? Am I not eating through all of you? Am I not deriving so much joy through your experiences?" He realized that he didn't need to eat for himself to know happiness, as his joy was already complete through the happiness of his disciples.

Whoever is very charitable and leads a good life, transforming their existence, will be blessed by the Goddess Shraddha. O Mother, kindly fulfill our intent towards our priests who perform rituals, allowing them to enjoy the fruits thereof. The performance of rituals gradually elevates a person to higher states of consciousness.

The verse "Shraddham Deva Yajamana Vayu Gopa Upasate Shraddham Hridaya Kutya Shraddhaya Vindate Vasu" means: The Devas and the performers of rituals, protected by the Divine Mother in the form of Vayu, worship Goddess Shraddha. All worship her with devotion, intent in their hearts. By this devotion, one gains Dharma (righteousness), Artha (wealth), Kama (desires), and Moksha (liberation), all through Shraddha. We invite Goddess Shraddha in the morning, at noon, and at sunset, and by implication, throughout the 24 hours.

O Goddess Shraddha, bless us that we may have Shraddha in this life, at this time, and in this place. This ends the Shraddha Sukta, which consists of five mantras. O Mother Shraddha, bestow your grace upon us, endowing us with Shraddha all the time—morning, afternoon, evening, and night. Let there not be a single second when we are bereft of Shraddha. How is this possible? Only by your grace, because you are the Divine Mother.

Now, if we want to interpret the different manifestations of the Divine Mother as described in the Durga Saptashati, we see various qualities mentioned, such as Shraddha Roopena Samsthita (manifested as Shraddha), Buddhi Roopena Samsthita (manifested as intelligence), Tushthi Roopena Samsthita (manifested as satisfaction), etc. There are many such manifestations of the Divine Mother, each with its own mantra. If we repeat these mantras with faith, we will achieve the desired result.

For instance, if you are struggling with sleep, you can repeat the mantra "Ya Devi Sarva Bhuteshu Nidra Roopena Samsthita" (She who is manifest in the form of sleep). This practice can help induce sleep. It’s curious why Swami Vivekananda, who faced issues with sleep, did not use this mantra. Perhaps he had his own reasons. Nevertheless, these mantras are not only for those who struggle with lack of sleep but also for those who are troubled by too much sleep.

Indeed, it is the same Divine Mother who awakens us from our ignorance and bestows her grace upon us. The story of Brahma hymning to the Divine Mother to awaken Vishnu, who was overcome with terrible sleep, exemplifies this. In this story, the Divine Mother withdraws herself from Vishnu, leading to his awakening. He then sees the demons Madhu and Kaitava, slays them, and saves Brahma. This narrative highlights the power of the Divine Mother in dispelling ignorance and bestowing enlightenment and protection.

The symbolism of these stories is profound. In your previous talks, you might have discussed how these narratives represent the inner spiritual journey of overcoming ignorance and awakening to higher consciousness. This process is deeply connected with the concept of Shraddha, or faith.

The Shraddha Suktam is a key text that helps in developing this faith in the Vedas. By constantly offering prostrations and repeating the Shraddha Suktam or Medha Suktam, one can cultivate a life endowed with Shraddha. The word Shraddha itself, understood in Hindu tradition as referring to the last rites after a person's death, signifies faith. It implies the belief that even though the physical body is gone, the person's essence continues to exist and will be reborn, either in higher or lower worlds or on this earth as a human being.

Scriptures like the Bhagavad Gita and the Upanishads repeatedly affirm this belief and explain the process of rebirth. The concept of Panchagni Vidya in the Chandogya Upanishad, for instance, details how a dead person is reborn. This underscores the necessity of Shraddha in our spiritual practices.

Sri Ramakrishna provided a beautiful interpretation of Shraddha, emphasizing its importance. He often spoke about how faith is essential in spiritual practice, enabling one to overcome obstacles and progress on the path to enlightenment.

In the next class, we can delve deeper into Sri Ramakrishna's interpretation of Shraddha and explore other aspects of this profound concept. Shraddha, as faith, permeates every aspect of our lives and spiritual practices, guiding us towards higher consciousness and ultimate liberation.