Bhagavad Gita Ch13 part 02 on 17 January 2021

Full Transcript(Not Corrected)

OM VASUDEVASUTAM DEVAM KAMSA CHAANURA MARDANAM DEVAKI PARAMANANDAM KRISHNAM VANDE JAGADGURUM SARVO PANISHADO GAVO DOGDHA GOPALANANDANA PARTHO VATSHA SUDHIR BHOKTA DUGDHAM GEETAM RITAM MAHAT MOOKAM KAROTI VACHALAM PAMKUM LANGAYATE GIRIM YAT KRIPATAMAHAM VANDE PARAMANANDAMADHAVAM We have taken up the 13th chapter of the Bhagavad Gita, which is very aptly named as the discrimination between Kshetragna and Kshetra. Kshetra means field. Kshetragna means the knower of the field. That is to say, what is the real nature of the subject and object. The subject is one and the objects are almost uncountable. Innumerable. We don't say infinite, but innumerable. We were just giving. There were six things that Arjuna wants to know. In some of the versions, this first shloka in the form of Arjuna's question is not there. If it is there, the total number of shlokas in the 13th chapter would be 35. If it is not there, it will be 34. What is Arjuna asking Bhagavan? In some of the things, we have taken it as the first verse of the 13th chapter. Arjuna said, Prakrutim purusham chaiva kshetram kshetragnamevacha etad vedidhumichchami jnanam jneyancha keshava So he wants to know what is Prakruti and Purusha, what is Kshetram and Kshetragna, and what is Jnanam and Jneyam. In this context, yesterday we also have seen whether Arjuna calls it Purusha, whether he calls it Kshetragna, whether he calls it Jneyam, it is exactly, they are all three synonymous words. Purusha and Kshetragna and Jneyam are synonymous words. Not six topics, but only two topics. And the other is Prakruti, Kshetram and that which is called Jnanam is exactly the same. In simple words, we can deduct it into simple words. What is that knowledge that gives me the right knowledge, correct understanding, what is the subject and what is the object? What is the Purusha? What is Prakruti? What is Atma? What is Anatma? What is God? What is the world? I am putting it in so many sentences, but it means what is the distinction between Atma and Anatma, the self and the non-self. In the Vedanta literature, everything is only divided as only Atman and Anatman, but we have to keep always in mind, Anatma is not non-existence. Anatma is the same Atman when it is experienced in the form of names and forms and qualities, that is called Anatma. In other words, there is a confusion as though the one has divided itself into two, the subject and the object, the knower and the known, the experiencer and the experiencer, the seer and the seen, as the witness and the witnessed. That division is what is called Samsara or worldliness. So what is the problem? This division itself is not the problem. So we say that God is God, who is called Purusha, who is called Gneyam, and who is the goal of life as if he is somewhere very far away. And what about me? I am the body, I am the mind, I am the Anatma. So this division, I am not God, but I am this body-mind complex, that is called ignorance, Maya, Avidya. What is wrong with it? Can we not live happily with this? Two things wrong about it. One thing is unhappiness, suffering, misery, this is inevitable, so long as we are in this world of duality. That's why another name for this world is this is a world consisting of dualities, Dvandvas in Sanskrit language. Dvandva means dualities. Dualities means we will not even know what is cold unless we know heat. So we must know both good and evil, happiness and unhappiness, light and darkness, all these go together. The knowledge of one simply doesn't exist. For example, if I am in perpetual darkness, I cannot know that it is darkness. I must have the knowledge of light. Then only in contrast, I will know this is darkness and this is light. This is good, this is evil, this is happiness, this is unhappiness. Very paradoxical. If somebody is continuously unhappiness, he will never experience unhappiness. He will not know what is unhappiness. So sometimes he must have experienced what we call happiness. Only then it is possible that this person will know both. This is called the world of duality. By understanding from the scriptures, this dualistic concept is completely wrong. It is called ignorance. It is called illusion or delusion. And so long as we are there, birth and death, happiness and unhappiness, and dissatisfaction, sometimes a bit of satisfaction, these are inevitable. And so therefore, if we can know that, my dear sir, this what is called false division between the subject and the object is simply wrong. Such a thing does not exist at all. Just as a waker, when as soon as he wakes up from a nightmarish dream, he understands there was no dream and there was in the dream, I saw terribly evil character. It's coming to destroy me forever and I was trying to run away. I took God's name and I shouted for God and immediately my own shouting woke me up. And when I became identified as the waker, I laughed at myself. You fellow, you yourself created both yourself as well as that evil character. Such a thing is not real. The anatman is not non-existence. It is mistaken existence, partial knowledge of existence that is called mithya and we suffer from it. Therefore, we have to get out of it. How? By getting complete knowledge. And when we get complete knowledge, we know there is no second. When there is no second, there is no desire, there is no activity, there is no dissatisfaction, there is nothing to be obtained. It's a well-known fact. Nobody says, I want myself. Everybody wants something other than himself and which one mistakes. If I get the other thing, then I will be a complete person. Logically, this is untenable because I can be only happy when I am myself. Whatever number of things, small or big, one or many, if I am going to obtain and make it my own, it is not going to happen. Water and salt, water and sugar or water and mud, nothing can be completely made one. Even they might look, this is, the sugar doesn't appear, the salt doesn't appear, of course the mud appears, muddy water, but the sugar and salt are there, not becoming one with water but as completely separable, separate but hiding. How do we know? Just boil the water, then salt will be left behind, sugar will be left behind, mud will be left behind. No two things in this world can be mixed. So, anatman and atman cannot be mixed together. But there is no need to worry about it because there are no two things at all. Whatever exists is atman but for some strange reason for which no reason can ever explain. Where from this avidya, ignorance has come? It is useless even to ask that question. That can never be explained. The greatest Jnani, Swami Vivekananda, after hearing his talks on Jnana Yoga, someone among the audience, Swami, you are telling everything is that infinite. How did this infinite ever become finite or appear to be finite? Swami Vivekananda, even he cannot answer because it is illogical. How can the infinite ever become finite? Is it ever possible? Not possible. So, he escaped the answer simply saying, put me a logical question, then only I will answer because illogical questions have only not even illogical answers. Only logical questions will have logical answers. God, the infinite can never become the world. The infinite Atman cannot become the Atman. Then, what is our experience? We don't see the infinite. We see only the finite. Many, many, many finite things. The answer is this illogical understanding is a characteristic of the mind. It is a thought in the mind and the mind itself tells there is no such answer and so the bondage, the unhappiness, the undesirable, the miserable is also part of this mind and the answer is also part of this mind and then what is the answer? The answer is through spiritual practice when we rise beyond this mind then all the logicity, illogicity of the mind will be destroyed along with the destruction of the mind. This is called Amani Bhava Amanask Bhava that is what is called Yoga Siddha Vritti Nirodaha then there is no question, there is no questioner, there is no answer. What remains is the only truth. That is what we are going to study now. It is very important for us to get into it. Yesterday we discussed about what is called Kshetram and in that respect what did we discuss? Anything that the subject experiences, witness or sees through the eyes, hears through the ear and smells through the nose, tastes through the tongue and touches by the skin this is called Drishya experienced and whatever is experienced is called an object and every object that is experienced is limited and every limited thing is comes and goes it changes Parinami always changes because every limited thing is subject to time and time means change so here is a baby who is born and is one day old second day is two days old after ten years ten years old after fifty years fifty years old and one time will come when that so called concept of the body disappears along with the disappearance of the body that idea also disappears so we are all subject to limitation important point is that anything that we witness is first of all is an object that means it is not the subject so if I am seeing you I am the subject and you are the object second if I am seeing you I am not you if I am seeing a house I am not the house if I see a horse I am not the horse this is the second point it applies to all of us and it doesn't require any subtle intellect to understand this point third is every object is continuously changing but the subject is absolutely remains the exactly the same it has no birth it has no death every object when we experience we call it birth and when it goes and some other object comes and we forget about the first object that is called death death of the object subject to death and every object is a dualistic sometimes good sometimes not good sometimes it gives us happiness sometimes misery therefore we should never rely upon it the whole world is a striving do something objectively to make it permanent for example perpetual energy giving machine perpetual light giving machine perpetually non-stoppingly working machine people tried it's not going to work out if something has to work then it has to be supplied with energy and that so long as that energy is there that object does what we are expecting it can also stop functioning not because there is no energy but because something has gone wrong wear and tear and so many things everything becomes old that is called wear and tear this is called metal fatigue that's why aeroplane suddenly drop from the skies because from small a nail or a screw something is so fatigued that it cannot hold and because of that small defect the whole aeroplane comes unraveled and then it crashes these are some of the characteristics that which is an object that which is limited that which is constantly changing that which is continuously giving to birth and to death etc. and continuously changing such a thing is called Mithya and we can never rely upon it so it cannot give any lasting happiness if we can understand this much then our quest will turn what is it that can really give us happiness and it is only by realizing God what is realization of God? to know without the least bit of doubt that I am that Brahman Aham Brahmasmi that is the goal of the entire scripture any scripture and here we are in the 13th chapter yesterday I mentioned that Asi Padartha the individual is not different from the universal Jeevatma is one with Paramatma and what makes this really complete what is called oneness Asi Tat Tvam Asi Tvam first six chapters Tat the next six chapters Asi you are that that knowledge is being posited in this 13th chapter that's what we are going to study Sokshetram cultivable what does it mean? cultivable means just as a farmer cultivates a field this world is the field this body and mind are the instruments through these instruments we can cultivate such a spiritual qualities we sow spiritual seeds and in course of time if we continue these seeds will yield to that wonderful fruit unlike the other plants this spiritual tree is only one and there is only one fruit and that fruit is called Moksha or the knowledge that besides me nothing is there this is called Kshetram the body mind complex it is Anatma it is an object that is the meaning of in brief Kshetram and this idea is going to be explored in the future then we have talked about the object then who is thinking about the object? an object doesn't cannot think about an object it is only a conscious being called the subject the knower the experiencer the seer the witness who can really understand about the object remember here something most wonderful a seer first of all knows I am a seer he knows I am he knows I am a seer he also knows here is an object and he also knows I know about this object so these four characteristics I am and I I am the subject and here is the object and I know about this object whatever can have these four qualities that is called subject in other words in simple words pure consciousness manifesting as the reflection in the mind or buddhi of every living creature is called the subject he is called the Sakshi he is called the Drik he is called the seer he is called the knower he is called the witness ok so that is what is called Kshetra Gna Gna means knower Kshetra knower a knower of the Kshetra what is the knower of the Kshetra? knower of the body-mind what is body-mind? body-mind represents the entire universe in the past, present and future we know no other world excepting this body-mind and nothing else is there this is a most wonderful truth the only truth Kshetra Gna is what does Krishna say in this 13th chapter Kshetra Gna is none other than Parameshwara Parabrahma he himself who is the manifesting in every BM complex body-mind complex as consciousness as awareness thus this Kshetra Gna is one all-pervading consciousness two points we have to remember first of all the subject is none other than pure consciousness second point we discussed yesterday this one consciousness alone is manifesting in infinite number of all living as well as non-living creatures how does this Paramatma Brahman Atman manifest in everything from our viewpoint in inert things lifeless things this pure consciousness manifests as existence and every object that exists also has an objective knowledge for example a table it doesn't say I am a table but the existence of a table goes along with the knowledge that this is a table we can never separate an object from its objective knowledge identity this is a table and this is a table and I know about this table it can be done only by a conscious being and that consciousness or it is not many whether it is manifesting in me in you in a mosquito in a bird etc. but there is only one consciousness like the one space that is pervading the entire universe one electricity manifesting as a different powered with different watted bulbs one electricity manifesting in the form of motion in fan heat in the heater cold in the refrigerator and attraction power in the magnet it is one electricity where the differences we see as 5 watt bulb 100 watt bulb is not the difference in the electricity but because of the limitation of the instrument through which electricity is manifesting it appears to be of little light of more light little speeded fan high speeded fan etc. etc. but this is according to Advaita Vedanta whereas according to as I mentioned Dvaita Vedanta dualistic schools of philosophy there are as many beings as many consciousnesses as there are living creatures but Bhagawan clearly says Sarvar Kshetresh every Kshetra Kshetragna is only one I explained the reason yesterday evening that every object can be separated from any object in the form of qualities adjuncts adjectives like small big green red blue white fat thin etc. etc. old new old young etc. but consciousness can never be really speaking can be divided in that way the same light it may appear to be dim or very bright that's not the limitation in the light but it is a limitation in those instruments through which the light has to manifest itself every day from morning till evening we see early in the morning there is some amount of light but the same sun when it climbs into the mid sky midday sun this is the brightest light we get towards sunset slowly the intensity of the light becomes less and less it is not the limitation on the part of the sun it's a limitation on the part of the limiting objects limiting instruments this if we can keep in mind then we can understand properly then Gnanam knowledge what is knowledge so it is being talked about from the 8th to 12th verse actually Krishna talks about some important values sadhanas which prepare the mind for self-knowledge here Gnanam means we mentioned yesterday this word Gnanam is translated as knowledge and when we say knowledge what do we exactly mean it has two main meanings first of all that kind of knowledge that kind of instruments through which right knowledge can be obtained for example when we want to have the knowledge of a a particular object there must be full light so that that object is not at all hidden even to the slightest degree will it give me right knowledge no then secondly my body my mind should be in fit condition the body for example my eyes should be having good vision so that I do not distort it then my mind also should be in a very calm and quiet condition because a person with absolutely no hesitation when he looks at that object then his knowledge will be complete when the same person's mind is overcome by emotional agitation the same emotional agitation makes that person completely distorted vision to the extent the agitation to that extent the knowledge of that object will be less and less and less here gnana means what we are taking for granted I want to know who am I and that is the final knowledge I am Brahman I am God I am Brahmasmi that is the final meaning of knowledge but secondarily we have to develop certain qualities of course it goes without saying a very healthy energetic fit body is the very first instrument but the mind is the most important object through mind alone through what type of mind purified mind alone that highest knowledge can be obtained for that we have to develop certain qualities and that is what is being said from the eighth to twelfth of this thirteenth chapter qualities to be cultivated just as we understood certain qualities that we have discussed in the twelfth chapter then only we are fit to be called a devotee and that too the certificate cannot come must not come from anybody else but only from God himself here is my devotee and he is very dear to me because he is very near to me near and dear always go together so also in this thirteenth verse here are the some of these spiritual qualities humility simplicity non-violence forbearance honesty service to the teacher purity steadfastness self-control detachment from sense objects absence of egoism constant awareness of the misery in birth death disease etc. janma mrutyu jara vyadi dukha dosha anudarshanam and na dispassion vairagya non-identification with son wife house etc. this is called anasakti being always equanimous in desirable and undesirable situations life can never be moving in the same exact way always there will be ups and downs sometimes for some people more ups and downs for some people less ups and downs but there is nobody who can escape ups and downs our mind should be equanimous means we it the mind should not be hesitated the mind should be clear enough to study the situation and to react to it with the appropriateness that is most important being always equanimous in desirable as well as undesirable situations then unswerving devotion to the lord then seclusion which Ramakrishna highly recommended non-indulgence in people's company so even we are in the with other people then our mind should be tied only to the feet of god even if the persons are rich powerful attractive or inimical whatever be the situation we will have complete rest only at the feet of god constant self enquiry and not losing sight of the fruit of self-knowledge that means a person whose only goal in life is like Ekalavya's goal in life is to become the greatest archer Ramakrishna's only goal in life is to constantly having the vision of the continuous vision of the divine mother only when we a person's mind one lakshya I want only one goal this is what we have also seen with the analogy of the bow and arrows dhanar grahitva aushad astram mahastram aupanishadam mahastram like that only one goal and undeviating mind always trying to acquire the appropriate qualities hibasa nishitam then the arrow must be totally sharpened how through continuous thinking unwavering thinking here in the sense obtainment of those qualities having which alone we can progress in god and that is called not losing sight of the fruit of self-knowledge what is the fruit of self-knowledge? I become free because I realize aham brahmasmi the entire bhagavad-gita's essence is to teach this mahavakya thou art that that comes from the mouth of the teacher and the student through sadhana sadhana means acquisition of these spiritual qualities and when we have acquired sufficient of these spiritual qualities the realization automatically takes place and I realize that I am that brahman with that realization I become brahman brahma with brahmaiva bhavati and that is the goal and that goal is called jnana jnana means in simple words those requisite spiritual qualities which alone can make me progress in spiritual life and ultimately realize god but what is the nature of that god? what is the nature of my goal? that is called gneyam and that is being described in the next six verses thirteenth to eighteenth herein krishna talks about the truth which has to be known it is what is the known? the description of the atma truth means atma truth means brahman what is the nature of this brahman? first of all it is beginningless anadi and it is sat, asat, param beyond sat and asat existence and non-existence all-pervading sarvavyapi subtle ateva sukshmam far away for the ignorant ateva duram ateva samipyam very near for the wise though it appears because of our ignorance as divided into all the objects that we see really speaking like space it is undivided just as if there are hundred pots in an open place space appears to be divided into small space etc. depending upon the size and shape of the pot but really it is undivided so bhagwan paramatma is akhanda because niravayava he doesn't have any parts it appears divided because of our maya because of our abhidhya and that brahman is seemingly it is the creator it is the sustainer and it is the destroyer of everything that we experience and that brahman is which is called gneyam it is the light of consciousness which resides in the hearts of every being being subtle it cannot be known in its pure form yet it shines in the body as awareness existence and in the world as existence and one has to recognize it as a pure awareness existence by distinguishing it from the body and the world this method of teaching is called adhyaropa apavada prakriya the method of is a superimposition and then removal of that superimposition called apavada or negation adhyaropa means superimposing something and apavada means destroying that superimposition here we can recollect that beautiful analogy the rope and the snake in semi-darkness a rope appears to be a snake and this is called superimposition as if we have removed that rope part of the object and substituted it with the snakeness part of the snake and then we say here is a snake and we become very frightened scared and it produces fright produces the tendency to run away and then if some people's imagination is too bad as if the snake saw this person and it has taken into its head I am going to kill this person immediately it changes as it is as if running behind that person all these are false imaginations of that person and this superimposition is creating havoc in that person's life then some wise person wants to help him what does he do? he catches hold of that person many times often it happens we become petrified we are even unable to move but the compassionate teacher understanding person comes and what does he do? he strikes a match against the matchbox immediately light is produced and then this person for himself with his own eyes looks at it and says oh I thought it was a snake now I know it is only a rope this is seeing the rope is called superimposition and removing that snake-ness by bringing proper light is called apavada or destroying that illusion so these are the topics Bhagavan Krishna is talking about as we mentioned earlier in these shlokas then we move on to Purusha and Prakruti let us not forget Purusha and this Gneya and then this what we call Atma they are one and the same they are not different but different nomenclatures that is different names synonymous names Purusha means pure consciousness Prakruti means that which is devoid of consciousness this last pair why call last what does it mean last pair as if Arjuna asked these Purusha and Prakruti the Kshetra Gneya and the Kshetra and then here finally he is asking about this what are these pairs the subject and the object so Purusha and Prakruti is being asked now so what are the comparable things and remember from the highest viewpoint there are no two there is no subject there is no object there is no seer there is no seen just as in dream we see something very unacceptable of which we are terribly frightened and when we wake up we do not try to trace the reason why that person or that animal is chasing and where is it hiding now all these notions something is real it is not safe for me it is trying to harm me all these ideas are real only so long as we are in that dream the moment we come out what do we see first thing is there are no objects excepting me second thing is these are all beautiful dramas created by my own mind thirdly that I myself am afraid of seeing my own shadow so this is what is being said here so what are the Purusha and Prakruti both are called this the combination of these both that is what we call the world without Purusha Prakruti will not happen remember always here Prakruti means Maya Avidya many times the question comes does Brahman have Avidya as its locus what is the locus I hope you are understanding what is locus supposing we are talking with somebody and we say that evilness exists that redness exists that blueness exists that smallness exists it is impossible to understand because these are called qualities goodness evil redness blueness smallness bigness and very fatness thinness all these are nothing but qualities and a quality cannot exist without an object there must be an object and the qualities always adhere to that particular object red rose rose is the object that redness is a quality it is to distinguish you only bring I want that red rose not that yellow rose not that blue rose etc. what is the important point a quality has no separate existence of its own it must always be seen only in the form of the object but the curious fact is if we remove all the qualities from an object that object itself will not become an object it will become pure existence pure knowledge and pure ananda these are most marvellous psychological truths we have to listen we have to think we have to appreciate we have to understand and then great joy will come if we can do that both purusha and prakriti so long as we are in this phenomenal world maya and ishwara both go together both are anadi beginningless but that is where a similarity ends then what is the dissimilarity is ishwara or consciousness is of course consciousness and prakriti or that which is called object bias that which is seen that which is experienced is completely inert why do we call it inert? so let us take an example I am taking time so that these basic concepts could become clear in our minds and with that clarity of these what is called technical jargon vedantic jargon then it will be easier to understand any scripture that's why before the study of any vedantic scripture a person is taken through a training called the familiarity or the meaning of certain vedantic jargon what is consciousness what is brahman what is creation how did creation come about and what is the nature of the creation it consists of sattva, rajas and tamas so what is sattva what is rajas what is tamas etc. etc. etc. these what we call technical terms we have to be thoroughly familiar with them so here both as soon as we are talking about the world world is a mixture of consciousness as well as inertness every object has got that consciousness but sometimes it manifests in the form of pure existence only but in what we call the living creatures creatures with life it manifests in the form of not only sath but also chit and ananda the inert things for example a foot rug is there chit and ananda yes they are there but they are not manifest how do we know because of Sri Ramakrishna's statements of the rishis kavis great realized soul you ask an ordinary person is the foot rug alive he will say of course no it exists sath but it is not having chit or ananda put the same question to Sri Ramakrishna brahmanam or rishi any realized soul he says my friend accepting pure consciousness accepting God nothing else exists and God consists of sath chit and ananda I want you to remember we are discussing this Gita this 13th chapter or any other Upanishad etc. only from the dualistic point of view so there is Purusha there is Prakruti there is consciousness and what is the other thing non-consciousness one is Atman another is Anatman both are beginningless that is the similarity but both have opposite natures God or Atman or Purusha is eternal he is unchanging is Nirvikara Nishkriya all these qualities which we saw in the 2nd chapter also in the 10th chapter 11th chapter apply but everything that is experienced just now we have discussed that is inert that means without consciousness it is subjected to time, space and causation that means always changing and its existence is only cognized by me a table doesn't say I am a table a table doesn't know that I am a table it is only a conscious being who looks at this particular object and says this is a table and it looks like that he has a more or less knowledge of that particular object though beginningless Purusha and Prakruti are completely opposite nature what is opposite nature? one is conscious another is unconscious see Purusha is conscious it is changeless it is real whatever is changeless that is real what does it mean? there is a beautiful definition in Vedanta of what is Satyam the English word real means the Sanskrit counterpart is called Satyam what is Satyam? Trikaala Abadhitam Satyam whatever remains exactly the same in the past in the present and in the future that is called Satyam Satyam is changeless in other worlds that is why when we experience some event and if we have to tell it truthfully we describe a billion times we say the same thing because we can't change it according to the questioner according to the time etc because that is the real so whatever is truth that is real whatever is untruth which is called Prakruti it is changing whatever is changing is not to be relied upon so it is called unreal what is this Prakruti? this body this mind and all the activities and what we call every object in this world all of them collectively are called Prakruti and how many Prakrutis? billions and billions everything we experience is many what is the nature of the subject? only one one subject one experiencer but many things that are experienced when a Purusha obtains in this body as Kshetragna that pure consciousness getting reflected in the mirror of this body is called Jivatma he is called that reflected light Chidabhasa this Chidabhasa assumes for itself because of delusion I am the knower I am the desirer I am the actor I am the doer and I am the enjoyer four knowership desirership and doership and the enjoyership all are false and all is called Mithya because the Prakruti borrowing consciousness assumes I am Atma I am conscious I desire this thing I do this action to obtain what I desire and I enjoy experience what I have acquired through all these activities all these fall under that one name is called Prakruti and this is constantly changing and goes through happiness and unhappiness now we have to be taught because we want continuous constant happiness and the only way is to become that happiness so long as we are trying to get happiness obtain happiness it will come in dribbles and droplets but when we become happiness then there would be no change at all so one who practices discrimination and slowly meditates upon Paramatma then what happens he realizes there are no two there are no Purusha and Prakruti the seer and the seen the enjoyer and the enjoyed the witness and the witnessed the knower and the known nothing will be there just as as soon as a person wakes up he perhaps he was dreaming I am enjoying a very delicious meal in a very good restaurant as soon as he wakes up he understands I was the food I was the restaurant I was the enjoyer of that particular food in that restaurant everything all dualities they become combined as one pure consciousness so also upon realization this Sadhaka he merges Prakruti and Purusha and realizes it as nothing but pure Brahman then the last thing we have to discuss is Sadhana obtain the spiritual qualities and the result will be that Asipadartha what is that Asipadartha? my Guru told me I am Brahman through Sravana Manana Nidhidhyasana I realize now I am that Brahman so to realize that Brahman by acquiring certain instruments, qualities is called Sadhana and the result of that Sadhana is that I understand that what I have been aiming for all this time is none other than me it is not different from me once a person obtains this knowledge he is called a Mukta Purusha that state is called Moksha when once a person obtains it such a person is called a saint or a Jivan Mukta and so long as the body is there that person with that knowledge swims in the ocean of bliss and at the end of the fall of this body he completely merges himself into himself this is the essence of certain important points we have discussed now now how to get that knowledge this is the point we will discuss in our next class Om Vasudeva Sutam Devam Kamsa Chanura Mardanam Deva ki Paramanandam Krishnam Vande Jagad Gurum May Sri Ramakrishna Holy Mother and Swami Vivekananda bless us all with Bhakti