Mandukya Karika Lecture 114 on 02-August-2023

We have been studying Karika number 41 in our last class. Karika number 40 tells us how to attain the goal that is so nicely enumerated by Gaudapada. What is it? To attain Amani Bhava, that state where the mind becomes incapable of producing any duality. The problem is not the mind. The problem is an uncontrolled mind. So how to control that mind? And that controlling of the mind, for that Gaudapada advises, actively inspires us to practice Patanjali Yoga. Because this Yoga is the practical aspect of either Karma Yoga or Bhakti Yoga or Jnana Yoga. That is why many times the Raja Yoga is not mentioned. It has its own speciality. What is the special need for a Raja Yoga as an independent Yoga? There are people whose minds do not easily believe either in God or Brahman or in any higher loka. But they do experience tremendous amount of suffering. And these yogis found out and this yoga system is closely allied with Sankhya Yoga. And Sankhya Yoga tells us Prakruti is the root cause. Not raw Prakruti, but a Prakruti in which Purusha gets entangled. So according to Patanjali, real yoga is Vyoga, that is separation. Separate Purusha from Prakruti. Here the beauty is Prakruti is inert. So Prakruti doesn't even know I am Prakruti. It is only Purusha who knows here is Prakruti. And so the Purusha should actively try to separate himself saying that I am not the Prakruti. And entire Prakruti is manifest in the form of our mind. What type of mind? Filled with thoughts, imaginations, anticipations, appointments, disappointments, etc. If we can somehow become master of the mind, Prakruti, let it be. But we can always enjoy. Yogi can enjoy life in this world or with the body, with the mind, without the body, without the mind also. Everything depends upon the mind which has been succinctly summarized in Manayeva Manushyanaam Karanam Bandhamokshaayoh. So control of the mind, whatever path of yoga we are following, Bhakti, Jnana, Karma, the practicality is we have to control the mind. Everything is in the mind. Even God is also in the mind. But we must identify ourselves with the God. So this is the essence from verse number 41 to 46, Gaudapada is telling how to control our minds and how to understand the mind, that is the first step. What is the obstruction? What type of obstacles the mind can create. And Karika number 48 describes what happens when a person is completely able to become master of his mind, is able to control his mind. In fact, even Bhagavad Gita tells us to make the mind, what is called, three definitions are there, Yogaha Karmasu khaushalam. What is yoga here? Mind control. What is mind control? Performing any action that we like, but get only one result. And that result is perfect mastery of the mind. In Vedantic terminology that is called God realization, Atma Sakshatkara or claiming that I am Brahman, same thing. And second he says, Yogaha Samatvam, Samatvam Yoga Uchchate, equanimity of the mind. Whatever happens, happiness, unhappiness, good or evil, let the mind not deviate, not slip down from the state of identity with Brahman. And the third definition, even if the mind is witnessing millions of sufferings, amidst the greatest Dukkha, it completely remains separate, unattached and witnesses as if it is happening to somebody else. That capacity to remain as a witness, that is called Yoga.

This is what our Gaudapada is trying to tell us, practical way of attaining what he calls Amani Bhava, having no mind. Having no mind should not be misunderstood as that a person doesn't have mind. If a person doesn't have mind, he is a mindless fellow, that is not what is meant. Have perfect mind, very capable mind, highly skillful mind, but you be the master, not a slave. That is what is meant, that is called Amani Bhava. That is also he termed as Asparsha Yoga. What is Asparsha? Whatever happens, let it not even touch. Just as a beautiful example is given. Even you are watching a movie on a huge screen, it is raining, it is burning and AK-47 is also bullets there, you are seeing all those things. But if you touch the screen, not one billionth of a drop of a water and not a little bit of scorching and no holes. That means it is only appearance, every appearance and it is very enjoyable appearance. At the same time we know that nothing happens to the screen and here the screen is our mind, all the happenings like the movie on the screen. So this is how mind control gives us our identity, that means I know my mind is a screen. Just as we know the screen is separate, I am separate. I am enjoying what is appearing on the screen. Neither the screen gets affected because it is not identified with the things that are being projected onto it, nor I am affected excepting enjoyment. Am I not affected? When there is a tragic scene, somebody is being killed left and right. Do I not feel sadness? Yes, this is called aesthetic sadness, aesthetic happiness, aesthetic love. Everything is aesthetic. What does it mean? It means you identify fully knowing that it is only an appearance. It is not reality. You enjoy but the moment we think it is reality, we can be happy, we can be also unhappy. But when we are not attached we will be happy whether it is a comedy or a tragedy, happy ending or tragic ending, whatever it is. That is called Amani Bhava. And that is called Asparsha Yoga. So these are beautiful words. And that is Turiyam Brahma. The entire Mandukya Upanishad only is focusing upon that state which hosts all the other three states like the cinema screen hosts all the happenings that are there, Jagrat, Swapna, Sushupti Avasthas. And yet without the screen, these projections cannot happen. But even while they are being substrated, that is the screen becomes what is called a substratum, Adhara, Adhishtana. But it is not affected even in the least bit because it is Asparsha, completely detached. To attain to that state is the goal of life.

Then what happens? We realize we are like the witnesses of the cinema or drama. And who are we? In that world, we do not exist. I am Brahma. It is only verbal expression. Even I am Brahma, for that mind is necessary. There is no mind there. That is why it is called a-mani-bhava. That means it is an experience which can never be described like our ordinary experience. All our experiences are dualistic experiences. So for that purpose, he is describing the methodology of Patanjali Yoga. And what happens when a person masters the mind? That is described in Karika number 47 and then Karika number 48. This Advaita Prakarana has only 48 Karikas. And the last Karika summarizes the entire Mandukya Upanishad, indeed the essence of all the Upanishads. What is it? You are never born, you are Brahman. You thought you were born, now you know after Yoga practice you are never born and you remain as Brahman only. That is what he says that there was no birth. Therefore the other things that follow birth, they are not there at all. By the denial of birth, everything else is denied including Avidya, Maya, all dualities etc. So I foretold you what is going to happen.

In our last class, in Karika number 41, what were we discussing? That how to, even before practicing Yoga, what type of Sankalpa, determination we should have. So for that a small Upakhyana, that is Tittiva Upakhyana, I mentioned the story, a small Patridge pair, they lost their egg and they felt very sad. So they determined they will empty the ocean. So they will go deep themselves and dry themselves. We have already discussed that story. So that kind of mentality that I will not give up practicing Yoga until I know who I am. And several examples I will be giving. This is the essence of the story of emptying the Samudra, that is ocean. You take a small blade of grass, dip it in the waters of the ocean, bring it outside and dry it up and again go. Is it ever possible? The moral of the story is, yes it is possible. How? Not by your effort, because you can never empty the ocean like that. But there is a power which created the ocean, which can help you dry up the ocean. Not for everybody, for your sake. And what is that ocean? This Samsara, duality, we are experiencing right now is that ocean. For that the story of a Patridge pair has been mentioned, which we have done. So Gaudapada concludes, Manasaha Nigrahaha Tadvat. With that same tremendous determination, Bhishma Pratigna, that one should try to control the mind, one should try to master the mind. And how Aparikhedataha Bhavet. So as you go on doing that, slowly the ocean becomes emptied and one becomes absolutely blissful. But that will come only at the end. One should go on trying Aparikhedataha. That is never become tired, never give up your resolution. Several examples are there. The mind can be brought under control only by an unrelenting effort like that which is required to empty an ocean drop by drop with the help of a blade of Kusha grass.

In its final part of the third chapter Gaudapada Acharya is dealing with a very important discipline called Mano Nigraha. So this reference to the emptying of the ocean, it is called Tittiva Upakhyana. It is there in Bhagavatam, several Puranas, Hithopadesha, etc. The moral of the story is if we do our part God's grace will come and the rest. Sri Ramakrishna had put it so beautifully. If anybody takes one step towards me I will take hundred steps towards him. And that perfectly illustrates the moral of this particular story. So there are examples. Now Sri Ramakrishna compares a resolute mind, a determined mind. He always illustrates the story of two farmers, which every devotee of Sri Ramakrishna, all of you who are listening, should be able to recollect it. Otherwise you have no right even to claim that you are devotees of Sri Ramakrishna. So there was one farmer and his wife came and asked him, stop today, eat food, tomorrow you can do. He ran after her to give her a blow. What are you talking like a mad woman? Our children are going to die, animals will die, none of us will survive. I will not come home until I connect water to my field. And he succeeded. And then he went back, had nice food without any worry and slept, had a sound sleep. Whereas the other farmer's wife came. So enough, tomorrow you can do. And then before she could tell anything, he also ran after her. But it is not to prevent her, but to follow her wonderful example. Probably she was a very skilful cook also, I don't know. So Sri Ramakrishna illustrates. Now Sri Ramakrishna himself, he has beautiful comparisons. These are called similes. And Kalidasa was the master in that similes. That's why he was called Upamaha Kalidasasya, Bharavehe Artha Gaurava, Dandinaha Padhala Alityam, Mahe santi Prayoguna. Nobody can excel Kalidasa in giving these similes. So Ramakrishna is giving a simile for the irresolute mind, loose mind, a mind which has absolutely no power of strength. He says an irresolute mind is like avalakki, that is flattened rice. Not only flattened rice, soaked in milk. But a resolute mind, like this story we said earlier, without this resolute mind nobody can succeed. And that's what we get in the story of Nachiketa in the Katho Upanishad. Yamadharmaraja tries to discourage him. You are a young boy. Now go and enjoy the world. And when you become Vedantin, come, I will teach you those things. But this young boy, 16 years old boy, he doesn't move one centimetre from his resolution. And this is what he says,

Yath samparaye mahati brohinastat

yo yam varogudham anupravistah

na anyam tasmat nachiketah prinite

So Gurudeva, this anyam varam, another boon, Nachiketa doesn't want. tasmat na prinite, I don't want any other boon. You have to tell me. And Yamadharma Raja was so pleased. He says, I am blessed to have a disciple like you. Even I was also a irresolute when I approached my Guru. But because I did so many things, but your determination is worthy of even including me and many others. And then he says, you have already reached Brahman, the house of Brahman. That means you have realised God already. Even the teaching has not started. I was telling anybody with this kind of mind will immediately reach the goal. Very soon he will reach the goal. Analysing Sri Ramakrishna's life, Swami Sharadanandji tells us this. Very few people notice these subtle things in the great master, Leela Prasangam. So here, briefly, this is what I am going to summarise Sri Ramakrishna's method of discrimination before undertaking any sadhana. Sri Ramakrishna did so many sadhanas. Before doing any sadhana, what was he doing? He used to divide his mind into two, one the examiner, another the examined. The examiner asks three questions. The first question is, do you really want this? And unhesitatingly, without taking time, you should automatically tell, yes, I want to achieve this result, this particular spiritual sadhana. Okay, what about the second question? There are so many conditions, are you prepared to pay? Yes, even if I die, I will not give it up. That was the second question. And when these two questions are answered the third part is the mind was divided before attempting the sadhana. Now the mind will be united just like before. And with that resolute mind, what Bhagavan Krishna calls Vyavasayatmika buddhi. This is Sri Ramakrishna's mind with what is called integration of personality. What psychologists call, there is no division in that mind, one pulling back, another is pulling forward, so it unites. And that is the reason, Sri Ramakrishna later answered, by Mother's grace, I achieved siddhi, perfection in every sadhana within three days. That is marvellous, including the Nirvikalpa Samadhi. Totapuri Maharaj came and he instructed. He did not expect. He knew his disciple was more worthy than himself, but he did not expect this tremendous mahima of Sri Ramakrishna. Totapuri Maharaj took him to that house in the Panchavati, made him sit, initiated him into sanyasa and instructed him, empty your mind of all thoughts, helped him to do that. And then instantaneously the mind of Sri Ramakrishna merged. And Totapuri did not understand. He came out and after an hour or two he wanted to test what happened. That means he himself could not sit for more than one hour at the beginning. So he went and saw Sri Ramakrishna was like that. One day passed, two days passed, three days passed and he was exactly sitting in the same posture. Totapuri Maharaj was an expert in finding out by studying the physical body, physiology, that whether it is real samadhi or only a state of unconsciousness. And he found it was really a state of a paramahamsa. Even Sri Ramakrishna knew how to recognise a paramahamsa by looking at the body. That's why he used to say, you open your shirt, I want to see your chest. And through certain signs he comes to know how much each one had progressed in spiritual life. So Totapuri Maharaj was astounded. Kya Deivi Maya hai! I took 40 years and here this young man had achieved it within one hour, not even three days. What wonder is there! Sri Ramakrishna had achieved. Why? Because such a concentrated, focused, resolute mind cannot but break every type of obstacle. There is no doubt about it. When Krishna was telling Arjuna how to control the mind in the sixth chapter of the Bhagavad Gita. And Arjuna complained that the mind is like wind, very difficult to control it. But Sri Krishna tells Arjuna, abhyasenathu kaunteya vairagyenathu grihyate. This is called vyavasyathmika buddhi. We also know Buddha Deva, what he did, what he wanted to achieve Bodhi. But he could not get it. Then he sat down there with that determination, all the bonds have broken, all the doors were open, Buddha became an enlightened soul. The very word Buddha, his name was not Buddha, his name was Siddhartha. But with this determination he became a Buddha. What is Buddha? His buddhi became awakened and merged itself in the Paramatma, awakened soul. That is called buddhi. That is why Buddha is called awakened buddhi. And what about the other people? Their Buddha is called buddha and everybody else is called buddhu, we have to understand.

Now Gaudapada is carrying on the 42nd Karika.

उपायेन निगृह्णीयाद्विक्षिप्तं कामभोगयोः ।

सुप्रसन्नं लये चैव यथा कामो लयस्तथा ॥ ४२ ॥

upāyena nigṛhṇīyādvikṣiptaṃ kāmabhogayoḥ |

suprasannaṃ laye caiva yathā kāmo layastathā || 42 ||

Now he is telling something which I will discuss very soon. How is the mind distracted? What distracts the mind. Only desires, nothing else. The mind distracted by desires and enjoyments, remembrances, our memories. That sweet was wonderful, that book was marvellous, that cinema was extraordinary. And like that he goes on remembering. And that remembrance creates more desire. That is how from one experience we add second experience. And soon it becomes a samskara. Samskara again becomes a vasana, a very central form where even without our knowledge unconsciously it prompts us. So the mind distracted by desires and enjoyments. As also the mind enjoying pleasure in oblivion, that is to say either in sushupti or in trance like conditions. Such a mind should not be allowed to be like that, should be brought under discipline by the pursuit of proper means. Upaya means very intelligent means. One should be very intelligent to accomplish any type of job, even secular job, what to speak of spiritual activity. In this stanza, Gaudapada is trying to give the sadhaka, every sadhaka on the path of meditation some hints. And this is what Bhagavad Gita also says,

saṅkalpa-prabhavān kāmāns tyaktvā sarvān aśheṣhataḥ

manasaivendriya-grāmaṁ viniyamya samantataḥ

śhanaiḥ śhanair uparamed buddhyā dhṛiti-gṛihītayā

ātma-sansthaṁ manaḥ kṛitvā na kiñchid api chintayet

The control of the mind is not very easy, very difficult. It takes a long time. That is why Bhagavan Krishna advises to never get discouraged. But whenever the mind strays from its path very patiently, shanaih shanaih, with great consolation bring that distracted mind back to the goal of thinking of the divine. And in course of time one can achieve mastery of the mind. That means whatever you command to the mind, it will do it. But what are the obstructions? According to Gaudapada, beautifully he analyzes because he himself was a great sadhaka before he attained this state of realization. All of us have to face exactly the same obstacles. And all the possible obstacles that any sadhaka, sincere sadhaka, has to face in his forward journey are divided into four categories. The first one briefly they are called laya, vikshepa, kashaya and rasaswadana. What are they? The first one is laya. What is laya? Laya simply means sleep. The mind getting into a sleep state because of the rise of the tamo guna. Whenever we are bored tamo guna takes over and it is great and useful also. I found it extremely useful. There are people who will not allow me to open my mouth. So I also have got a wonderful methodology how to counter that situation. I just go into laya. But I practiced it in a skillful way. My eyes are open as if I am listening and at the same time I am in my own world. You can also do that. Repeat the name of God even while looking at that board. So including God also, if God is great bore, you go on repeating his name because his name is more powerful than God himself. Purandaradasa goes into ecstasy, neen yaako, nina hangi yaako, nina naamada undhu iddhar e saako, I don't want you, I don't want anything, if I have your name, it is more than sufficient for me. In fact you are a distraction. But if I take your name, I will be more than happy, no doubt about it. So what is the first one? When a sadhaka is trying to concentrate his mind. Because he was never accustomed the first thing that happens is laya. Laya means the mind merges in sushupti avastha. That is why we have to overcome. Somehow if we overcome the next one. What is it? I am not asleep but my mind doesn't want to do what I have determined to do. So it is moving here and there with lightening speed. That is innumerable distracting thoughts are making me completely restless, wanderings of the mind, a highly active mind. Because of what? Because of rajo guna. In the case of laya, because of tamo guna. In the case of vikshepa, rajo guna. And the same rajo guna is going to take another form. The third obstacle for yoga is called kashaya. Kashaya we know, ayurveda kashaya, very bitter, so we should be careful about. We don't want to drink. In Andhra Pradesh at least, in our young age, our mothers used to give castor oil. That is why these unthinking, unwise mothers, they announce this wonderful news the night before. And you can understand all night we are restless. As if a load full of castor oil is coming, and putting a pipe in the mouth, and pumping the castor oil into our stomachs. So you can understand our condition. But there is no escape. It was good for those people.

So the first is tamo guna, laya. The second is one phase of rajo guna called vikshepa, distraction, kshepa, scattering of the mind. The third is called kashaya. Spiritual practice becomes very bitter. Why does it become bitter? Because in the beginning we don't get joy. We have already experienced so much of joy from eating, drinking and many other things, all the five sense organs. But here we don't get joy at the very beginning. It takes some time and until that time our mind feels as if it is like taking very bitter medicine. That is also the effect of rajo guna. Vikshepa, the wandering of the mind, highly active mind, completely scattered mind because of again rajo guna only, so kashaya, everything. And why does it look? Mostly because the obstacles come not from conscious objects but unconscious memories, unmanifest, hidden disturbances. We discussed earlier human life is like an iceberg. A human being like an iceberg. What we see in this life is the tip of the iceberg. But how many lakhs of lives are lying under the unconscious ocean, like the huge iceberg lying hidden and how many ships have been wrecked? Only just seeing a small iceberg. Oh it is nothing, our ship is very strong, it can easily break it! But then it gets stuck. How many ships have attained destruction because of that? So if we can overcome laya, vikshepa and kashaya through intelligent means. And remember every sadhaka has to go through this. It is like climbing three steps. Then what happens? Then slowly we start getting, enjoying spiritual practice. This is called rasa swadhana. That happiness which we never got before from any of the worldly objects. That rasa swadhana will come and then that becomes the last obstruction. Because once we get this rasa, however many times the scripture is telling us there is much higher happiness. They are not saying this is not happiness, this is only lower happiness. But you get much higher happiness. But this rasa swadhana possesses us like a ghost, doesn't allow us to go, move forward. But Gaudapada being a master yogi, he instructs us. One has to transcend these four obstacles. So one by one he takes everything. So what is the first thing? He gives a general advice in Karika 43,

दुःखं सर्वमनुस्मृत्य कामभोगान्निवर्तयेत् ।

अजं सर्वमनुस्मृत्य जातं नैव तु पश्यति ॥ ४३ ॥

duḥkhaṃ sarvamanusmṛtya kāmabhogānnivartayet |

ajaṃ sarvamanusmṛtya jātaṃ naiva tu paśyati || 43 ||

Two methodologies, one don't look back, another always look forward. What is it? sarvam dukkham kama bhogat nivartayet, Have you not got married? Yes. Were you very happy? I thought I was happy and all happiness only before marriage. After that shubham. So many problems are there. Every happiness comes with a load of unhappiness and responsibilities. Every happiness is like rakta bija. Once you get happiness, it possesses us like a bhuta. And I want it again and again and again and again. Beautiful symbology illustrated through the story of rakta bija. Once you enjoy coming to contact with an object, experience it, enjoy it, it is impossible practically to get rid of that craving, that addiction. So what should we do? A sincerest aspirant, what should he say? Sarvam dukkham. Birth is dukkha, growth is dukkha and is six fold changes. We become young people. Then every enjoyment is dukkha. You have a high post. Then thousand arrows are aiming how to cut off your head and climb into your position. This is beautifully illustrated in the Puranas through the stories of Indra. Anybody who is trying to meditate or do tapasya, Indra becomes frightened. I don't understand what type of Indratva it is. So many people are trying and every time somebody is seriously trying to be spiritual, the first person to be terribly worried about it is Indra. So he starts to create lot of problems for these people by sending. This is what I call Russian methodology. So this is what he does. What is Russian methodology. I hope you understood by now. Either first thing is woman, second thing is money. Only these things, artha and kama. Kama and artha. And that is how Vishwamitra had fallen down. So many people have fallen down. But if we are sincere we will get up and also progress further. So whenever any memory of enjoyment comes into our mind, what is the remedy for that? So yes, I enjoyed it. Afterwards I had stomach ache. Afterwards I had dysentery. I had to go to the doctor. And for one rasagulla had given me 15 days of stomach ache. Like that if we can really remember. Don't say are there not happinesses which did not involve the accompanying unhappinesses? There is not a single one. That's why many times I discussed the payment for sukham is dukkham. Not only that. For one percentage of sukham, 99% of dukkham has to be paid for. Dukkham sarvam anusmarutya. Remembering all the dukkhas, specially how many births I had to go through. Kama bhogat, that memories of the enjoyments and sukha we obtained, forgetting all the consecutive troubles and mental agitations that we had. Kama bhogat, that is the desire for enjoying the same thing which is enjoyed, nivartate, slowly slowly the mind has to be brought. You know what is the problem? The problem is when we are hungry, we forget all the sufferings we have gone through. Remember only the happy part of the experience, not how much we paid before and also how much we have been paying afterwards. So this is the only way that every fulfilment requires terrible payment. We have to remember. That helps us. It may not come in one day, one year. But slowly slowly it will come. And then we have to remember God, ajam. Ajam means God, sarvam anusmarutya. We have to remember all the time, I am really Paramatma, I am Poornaha, I don't have any unfulfilled desires, I am Paramananda Swaroopa. Iti sarvam anusmarutya, remembering constantly, jatam naivatu pashyati, we should ignore. Jatam means whatever is samsara, whatever is born, whatever is this world, samsara, naivatu pashyati, this is the only way. The mind should be turned back from the enjoyment of pleasures, remembering that all this is attended before as well as afterwards with misery. If it be remembered that everything is nothing but the unborn Brahman. I used the word God, the unborn, the born duality will not be seen.

So that is what Buddha's four noble teachings, I hope we remember, four noble truths. What are they? Life is full of suffering and there is a cause. Why there is suffering? And there is a way how to put an end to this suffering? There is an eightfold way by practicing which we can put an end. What is the root cause of all this birth etc? Only one. Here it is said kamabhoga, there he said trishna tanha. Tanha means thirst, terrible thirst. Thirst by remembering what we have experienced. So this was Buddha's way. And what is the eightfold way? That right understanding, right resolution, right living, right speech, right thought, right concentration, right meditation and right samadhi. This is called eightfold way. Almost resembles Patanjali's ashtanga marga, yama, neyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi. But if we say the scripture is telling that there are higher worlds. Bhagavad Gita also says. What does it say? Even if a person goes to brahma loka, a brahma bhoonal lokaha punaravartino arjuna. One has to come back. You pay so much with pain, tapasya etc., But as soon as punya is exhausted by experiencing enjoyment, one has to come back, again one has to accumulate. This is what is called topping up your mobile phone like that. But mam upetya kaunteya, O Arjuna, Kuntiputra, if you can attain me, mam, punar janma navidhyate, there will be no rebirth. But will I be happy? Yes, because you will become sacchidananda svarupa. There is no other way.

Now in the next 44th Karika, Gaudapada is telling how to deal with laya, then vikshepa, then kashaya. Then he will come about laya in the later on Karikas,

लये संबोधयेच्चित्तं विक्षिप्तं शमयेत्पुनः ।

सकषायं विजानीयात्समप्राप्तं न चालयेत् ॥ ४४ ॥

laye saṃbodhayeccittaṃ vikṣiptaṃ śamayetpunaḥ |

sakaṣāyaṃ vijānīyātsamaprāptaṃ na cālayet || 44

How to do if the mind becomes inactive in a state of samadhi, sleep? Awaken it again and again and again. If it is distracted, vikshepa, bring it back slowly, slowly,

shanayi shanayi uparamayet buddhya dhritigrehitaya

atmasamstham manakritva nakinchitabhichintayet

Bring it back to the state of tranquillity in the intermediary state, know the mind containing within it, desires, many many desires in potential form. If the mind has attained to the state of equilibrium, then see that it does not fall down from that state. So do not disturb it again with distracting thoughts, laye chittam sambodhayat. If I feel while doing japa, meditation, or listening to a lecture, or reading a holy book, sambodhayat chittam, how to do it? Raja Maharaj has said if you feel sleepy, you get up and then you walk and then do your japa. It is far better than going to sleep. But if you require then even drink a cup of tea or coffee. A very practical solution. And at least for half an hour you don't feel like sleeping. Then that is the remedy, counter medicine for the laya, sleepy feeling. Of course we don't feel asleep if you are interested in cricket. Suddenly you come across the news, you are dead tired, you are about to fall asleep, suddenly announcement that we are going to replay all the cricket match completely now. You will become an owl. Whole night you will be watching with unblinking eyes and you will go into this laya state during your bus journey, train journey, office journey until you come back next day night. So laya sambodhayat chittam.

Then the next, how to deal with it? What is the second obstruction? Vikshitta manaha, that is scattered mind. How to eat, samayet puna, shanayi shanayi uparameyat, slowly, slowly it has gone. Don't go on wasting your time. Oh my mind slipped, oh my mind slipped! Don't go on saying it. Simply say okay, Oh mind, you slipped back. Come back without thinking what faults you have done. Again put it back and slowly, slowly it will learn. And when you get happiness then you don't need to do anything. Vikshittam samayet, scattered mind should be made to be absolutely tranquil. For that of course many lives are necessary. Don't forget in one year or one life it can happen.

What is the third one? That very spiritual practice becomes like bitter medication, sakashaya vijaniyat. What is it? samapraptam na chalayet. So what to do when the mind really hurts? We have to like small babies are being made to obey. How? Slowly, slowly, my mind you have suffered so much, every scripture is praising, if we go to Vaikuntha, Kailasa, Devi Loka, Goloka, we will be enjoying things very much. So slowly like a small baby being consoled by the mother by removing the child hither and thither and speaking sweetly, singing songs etc., slowly bring, there is a great profit. And it will take time. Everything, every happiness, better happiness, best happiness can be obtained only by God's name, after all. Don't you see how many people died suddenly? Do you think that you will not die? That is why I quoted that song. I don't know who wrote that,

Sri Rama bhajo dukkhame sukhame bahuve rahuve balavan huve

kitane na mahipat maan huve ab kaun kahan kochi dhyana dharo, mat maan karo

Sri Rama bhajo dukkhame sukhame

How many great people who are not there, are they still living? Even history doesn't know how many such people are born. And it is absolute truth, this is not a lie, it is a fact of life. Let us tell our own minds the facts of life. Death can come, disease can come, paralysis can come, heart attack can come. We may not die but we have to suffer. This is not a matter of imagination, this is a matter of everyday experience. If we only open our eyes, especially read the newspapers. I highly recommend every one of our devotees to read the newspapers. What do I mean? Sri Ramakrishna said never even touch newspaper. Swami Dayatmananda says you read early in the morning. Why? That fellow died there. That fellow was a health freak. He suddenly while running, he fell down dead. That good man had died, this evil person had been shot dead. Every day you see. Or if you want very particular, there is a column in every newspaper called obituary column. Remember your name also will come one day. And so remember all these things. That was what Yaksha was advising, Yudhishthira was answering Yaksha,

ahanyahani bhutani kachchanti emamandira seshaaha sthavaram ichchanti timahaschariyam atah param.

So these are the ways, obstacles are there, there are remedies are also there. Undisturbed, undistracted, we must slowly, slowly make progress. What happens? Like a train coming out of a tunnel, slowly at first it is darkness, then there is a faint freak of light, then as the train is moving out of the tunnel, more and more light comes. Our Yoga abhyasa is also that is trying to get out of that tunnel called samsara sagara. And we were sure to by God's grace. Only condition we should practice with complete faith in God, with prayer in God. That is why,

Om Bhadram Karnnebhih Shrnnuyaama Devaah |

Bhadram Pashyema-Akssabhir-Yajatraah |

Sthirair-Anggais-Tussttuvaamsas-Tanuubhih |

Vyashema Devahitam Yad-Aayuh |

We have been doing all the time. So these are the remedies for overcoming these obstacles and how to overcome that rasa swadhana, we will be discussing in our next class. I will stop here for today.