IsHanu Bhuti

7/23/2019 IsHanu Bhuti

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ISHANUBHUTI

(Discourses based on the Ishavasya Upanishad)

By

Swami Akhandanand Saraswati



Introduction

This book is a i!t to the pub"ic# on the occasion o! $uru %urnima& Itis a co""ection o! discourses iven by Swami Akhandanand Saraswati#

on the Ishavasya Upanishad& The recorded discourses were

transcribed by Smt& Satishba"a 'ahendra"a" ethi and trans"ated by

Smt& %urnima & Too"sidass& Shri *adhakrishna +anoria sponsored

the Hindi pub"ication in memory o! his revered mother# Smt& 'anibai

+anoria# with the b"essins o! Swami ,mkaranand-i&

$uru %urnima Trustees

.nd u"y .//0 Satsahitya %rakashan Trust&

'umbai&

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%ravachan 1

The Ishavasya Upanishad is the !ortieth and "ast chapter o! the 2a-ur

3eda Samhita& It contains very !ew sh"okas& There are si4teen sh"okas

in one Samhita and eihteen in the other& The mantras te"" us

everythin that is essentia" !or our "ives&

I once had a conversation with a hih"y respected person& 5Is there any

method by which our "onevity can be increased6 I want to "ive

"oner&7

52es# there is& 'ake a p"an to carry out a very important pro-ect& Take

a sankalpa (reso"ve)# 5I wi"" comp"ete this pro-ect within my "i!etime&7

2our "i!espan wi"" o on increasin&7

This conversation was with $hanshyamdas-i Bir"a# at Bombay&

Do you have a wish to do some ood work6 Do you want that it

shou"d be done within your "i!etime6 The Ishavasya Upanishad ives

the method&

Kurvanne`ve`ha karmaani jijeevishe`chchhatansamaah.

Aspire to "ive !or a hundred years# but whi"e doin work& I! you become id"e# your mind wi"" a"so become id"e# you body wi"" become

id"e# and your capacity to act wi"" vanish&

A ent"eman "ivin in 3rindavan went away !or a year# "eavin his car

behind& It was a very ood car& 8hen it was time !or him to return# he

sent a messae to his driver to brin the car to the station& 8hen the

driver went to start the car# it wou"d not start& The tyres had become

!"at&

Akarmanyataa (inactivity) 9 bein id"e 9 destroys "i!e& Think aboutthis inspiration iven by the Ishavasya Upanishad& ‘Shatam samaah

jijeevishe`t 9 hope to "ive a hundred years&7

Don7t have a reso"ve to die ear"y& Don7t even think# 5'y "i!e is over&7

No astro"oer knows how "on he# himse"!# wi"" "ive& I have been born

in a !ami"y o! traditiona" astro"oers& 'y !ather and rand!ather were

renowned astro"oers& I have a"so read books on astro"oy when I was

a younster& I te"" you with authority that it is not possib"e to et an

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e4act know"ede o! a person7s "onevity& And# even i! there are

indications# it is possib"e to chane them&

2our "i!e is amara (not sub-ect to death; eterna"); don7t make a

sanka"pa o! mrityu (death) in it& ‘Mrityormaamritam gamayah 9 ,

%rabho# "i!t me !rom mrityu and p"ace me in a sea o! amrita (the e"i4ir

that ives immorta"ity)& $ive me the e4perience o! amrita&7

Stop imainin mrityu; et comp"ete"y enrossed in the work that it is

your duty to do&

Ajaraamaravat praagye` vidyaamartham chintaye`t.

ike ajara (not sub-ect to decay)# you wi"" never become o"d& ike

amara# continue to obtain new $nan and do new purushartha (human

achievements)&

Kurvanne`ve`ha karmaani jijeevishe`chchhatah samaah.

Kurvan e`van a tu akurvam – the word ‘e`va’ means 5avadhaarane` 9

whi"e continuin to work&7 2ou are not to ive up workin& And#

‘jijeevishe`t e`va na tu na jijeevishe`t 9 have the wish to "ive&7 Never

desire death& The wish !or death is contrary to our svaroopa (essence;true !orm)&

How6

Because nobody can e4perience their own death& %ay attention to this

9 nobody can e4perience the !ee"in# 5I am dead#7 because i! you had

indeed died# who wou"d have the e4perience o! bein dead6

There!ore# death does not come within the rane o! our e4perience&

2ou are imainin death& 8hy do you imaine that# which cannot be

e4perienced6 2ou have been a"ive ti"" now& 2ou wi"" continue to "iveand work&

2ou wi"" continue to do ood thins&

The Ishavasya Upanishad ives you a messae# a command# a piece

o! advice# about the artha (wea"th; materia" success)& There are !our

purushaartha (human achievements)& %urushartha means that# which

we want 9 prushaih arthyate` iti. That# which a jeeva (Atma attached

to a body) wants# is purushartha&

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There are !our purusharthas< 8e want wea"th on a"" !our sides& ,ur

wea"th shou"d stay with us& This wea"th is outside us& It is in a bank#

or in a sa!e# or in a house# on this earth& This is materia" wea"th and it

is e4terna"&

And# we want the sukha (p"easure# happiness) o! bhoga (sensua"

indu"ences; com!orts) in our mind& =or this# we have our re"atives

and !riends# marriae# and pride& 8e have pride about our wea"th#

about the com!orts and "u4uries we have# even p"ans !or the !uture#

and many other ways by which we keep our mind happy&

+arma purushartha is to want bhoa& It stays in the mind& And# there

is a purushartha that stays behind both artha and bhoa# that a"ways

stays in the buddhi (inte""ect) and contro"s them& 8e restrain

ourse"ves& The power to stop ourse"ves !rom ettin wea"th by

unethica" means# and stop ourse"ves !rom indu"in in !orbidden

p"easures# abides in the buddhi# and is ca""ed Dharma&

Kaama (desire) is at a deeper "eve" than artha# and Dharma

(rihteousness) is at a deeper "eve" than kama# and our Atma is at a

"eve" that is deeper than Dharma& This is the 'oksha purushartha#

where the person attains "iberation !rom the cyc"e o! rebirth& I! you

can stay detached !rom everythin and everyone# you are mukta

("iberated)&8e wi"" ta"k about vairaagya (detachment)& 3airaya does not mean

e4terna" tyaaga (renunciation)& To ive up somethin e4terna" is not

rea" vairaya& Neither is disust !or somethin ca""ed vairaya& To o

into a Samadhi# and not be aware o! the e4terna" wor"d# is not

vairaya either& 3airaya does not mean renouncin thins; it means

bein !ree o! raagadve`sha (attachment>aversion)# and !ee"in

detached !rom both&

2ou can have vairaya even when wearin white c"othes and stayinat home& 3airaya does not abide in !orests# c"othes# or a re"iious

sect& 3airaya abides in the heart& Asangataa (non>attachment) is our

own svaroopa (essence; true !orm)&

*eardin wea"th# the Ishavasya Upanishad says# ‘Maa gridhah

kasyasvid dhanam. Don7t be a vu"ture& ‘Maa gridhah. !ridhataam

maa gamah.’ 8hen you see wea"th that be"ons to someone e"se#

don7t "et reed !i"" your heart& ust see what an e4ce""ent dhaatu (root)

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has been used& It is the root o! the word 5ridha7 and a"so o! 5ridhnu7#

which is the word used in this sh"oka&

Don7t have trishnaa (a thirst; "onin)& Don7t have laalachaa

(avarice) when you see riches that be"on to others& Try to earn& Do

purushartha and earn wea"th that wi"" riht!u""y be yours& Don7t cast

envious eyes on what doesn7t be"on to you& Maa gridhah kasyasvid

dhanam.

8ho does wea"th be"on to6 'eanin# it does not be"on to anyone&

Have "and# diamonds# pear"s# o"d and si"ver remained with anyone

!orever6 They are universa"# -ust "ike air& The air is there !or a"" beins

to breathe in# and the sun is there to ive "iht to a"" eyes# and the

moon is there to ive p"easure to a""& This wea"th# earth# o"d# si"ver#

and ems do not be"on to any individua"& 2our !ather said# 5It is

mine&7 2our rand!ather said# 5It be"ons to me&7 2ou said# 5I am the

owner&7 2our son wi"" ca"" it his# your enemy wi"" "ay c"aim to it# and

the one to whom you ive it wi"" consider it to be his& I! it is sto"en#

the person who stea"s it wi"" say it is his&

Kasyasviddhanam 9 who has possessiveness !or wea"th6 8ho does it

actua""y be"on to6 8ho is the riht!u" owner6 There!ore# ‘Maa

gridhah’. 'ake use o! wea"th with the same attitude as takin a bath

in the $ana-i# or "ookin at the sea with a !ee"in o! reverence# andthe way you breathe in air natura""y&

Maa gridhah kasyasvid dhanam.

This is a teachin !or a $rihastha (married househo"der)& Kasyasvit

anyasya dhanam maa gridhah. Don7t cast a vu"ture>"ike eye on other

peop"e7s possessions& The teachin !or a Sanyasi is# 5Have no desire

!or wea"th& 8ea"th be"ons to nobody&7 Now we wi"" speak about +ama %urushartha 9 obtainin desired

ob-ects& This is an Upanishad& It is essentia" !or a human bein&

8hat is our bhoa "ike6 There is renunciation even in indu"ence&

There shou"d be no aasakti (attachment) !or bhoa& 2ou shou"d not

et addicted to sensua" p"easures& Be care!u" that you don7t become

ens"aved to sense ob-ects to such an e4tent that you can7t do without

them& In this# it is not a @uestion o! whether the item is od or bad&



I had seen an opium addict& ,pium was !armed in our vi""ae# in the

days o! British ru"e& The British wou"d pay an advance and take away

the entire harvest& The !armers had to de"iver it to them& ,ne !armer

ot addicted to opium& He wou"d come to our house# and be my

rand!ather to ive him a "itt"e opium& 'y rand!ather wou"d ive a

"itt"e one day and re!use the e4t coup"e o! days& The man wou"d ro""

desperate"y on the round# sayin# 5I wi"" die I wi"" die i! I don7t et

opium&7

This is weakness& It is s"avery&

Is there any item o! bhoa in this wor"d that you cannot "ive without6

I! so# you are ens"aved& 2ou are dependent& 8here is your

independence6 It is vita" !or a kartaa (doer o! the action) to be

svatantra (independent; not ru"ed by another)& He may do# or not do#

or do somethin a"toether di!!erent& This !reedom shou"d be in the

karta& %anini has said that a karta is independent 9 ‘Svatantrah kartaa.

Karoti" na karoti. #ipareetam karoti 9 he does# he doesn7t do# or he

does somethin di!!erent&7 2ou shou"d have !u"" independence in this&

I! you are dependent on bhoa# you don7t remain independent&

$hogaah na bhuktaaa vayame`va bhuktaa 9 we don7t indu"e in

bhoas; the bhoas indu"e in us& Are we o!!erin our "ives to bhoas#

or are we sustainin our "ives with bhoa6 There are very !ew rea"necessities in "i!e&

%e`na tyakte`na bhunjeethaah 9 the teachin o! the Upanishad is that

you may do bhoa# but "et it be a"on with a !ee"in o! detachment& As

soon as the order comes to stop# withdraw your hand& Not one second

more# not one ram more# not one step !urther 2our "i!e shou"d be so

obedient to the commands o! the Shastras that i! you pick up a morse"

o! !ood to eat# and are to"d to stop# you can obey the command and

not put the !ood in your mouth& There shou"d be a vritti (menta"inc"ination) !or tyaa in every bhoa& ,n"y then wi"" you be

independent; otherwise# you wi"" be sub-uated&

2ou have to pay attention a"so to what bhoa you do& Are you

knowin"y drinkin poison6 8hy don7t you eat poison6 Because it

destroys your body& 3ery we""& Are you aware that you are not eatin

any item that destroys your buddhi6 %ay attention to this&

'ake sure that your intake contains nothin that destroys your

shaanti (peace o! mind)& &a sham yayaa 9 you can never et shanti

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!rom it& There are items that a!!ect you in such a way that you "ose

contro" over your mana (emotiona" mind)# buddhi# and vaanee

(speech)& 2ou bein to ta"k wi"d"y# think irrationa""y# and "ose your

ba"ance when you imbue them& Are you indu"in in any such

substance6 Then# te`na tyakte`na bhunjeethaa 9 your bhoa shou"d

contain on"y that# which nourishes the Atma& The meanin o! the verb

‘bhunjeethaa’ is to sustain yourse"!&

Don7t destroy yourse"! with your bhoa& Sustain yourse"! with the

bhoa you accept& Bhoa is not meant to destroy either the body# or

the mind# or the senses# or the inte""ect& It shou"d be o! a kind that

protects and sustains you& Don7t !oret this&

It is the teachin o! the Ishavasya Upanishad 9 ‘te`na – eeshaa

tyakte`na datte`na bhunjeethaah aatmaanam paalaye`thaa’ 9 what

the Ishwara has iven you& The word 5tena7 means 5eeshaa7 9 the

Ishwara& The Ishwara has iven you so much Don7t be a person who

oes on comp"ainin& Don7t rumb"e# sayin# 5The Ishwara has not

iven me this# He has not iven me that&7 There are peop"e who have

been comin to me !or thirty years or !orty years& I saw them row up#

comp"ete their education# et married# have chi"dren# and see their

chi"dren et -obs& Their sons are a"so workin and married& 2et they

have never 9 not once 9 e4pressed satis!action that the Ishwara hasiven them somethin& They on"y come and te"" me# 5'ahara-# I have

this sorrow& I have that prob"em&7 They are shikaayatee raama 9

peop"e who comp"ain constant"y& They don7t notice what the Ishwara

ives; they on"y !ind !au"t& No matter what the Ishwara does# they !ind

some !au"t in it&

ust ca"cu"ate# that since the day you were born# how many days did

you et !ood# and how many times did you not et !ood6 2ou do not

!ee" rate!u" to the Ishwara !or the days you ot !ood# but you b"ameHim i! you don7t et !ood one day& This is your menta"ity& I! you don7t

weih your own state o! mind# who e"se wi"" weih it !or you6

Dharma is to keep your "i!e connected to your karmas& To have no

reed !or another7s wea"th is your Artha& And# your +ama %urushartha

is to be content with what the Ishwara has iven you to sustain

yourse"! with& Don7t harm yourse"!&

In Sanskrit# the word deena (poor; pitiab"e) means ksheena (reduced;

impoverished)& Don7t make yourse"! deena>heena (pitiab"e 9 "ackin)&

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A person who is ksheena is deena& 2ou continue to "ose yourse"!& The

ob-ect survived# but you died& 2ou have reat wea"th& 2ou have many

!actories& 2ou have many servants& 2ou have reached a very hih

position& That is a"" riht& 2ou have everythin& But# where are you6

2ou have "ost your Se"! in the accumu"ation o! possessions& Don7t

"ose yourse"!& *emain yourse"!& I! you are# everythin is&

Now# the !ourth %urushartha 9 'oksha&

'eshaavayamidam sarvam yatkincha jagatyaam jagat.

This is 'oksha& 2ou desire 'oksha& 'oksha means !reedom& Are you

bound by anythin# or not6 Fverybody knows the meanin o!

bandhan (bein bound; havin constraints)& 8hen a man is put into

prison# peop"e say# 5He is in bandhan&7 8hen handcu!!s are put on

someone# or chains are put on his !eet# it is said# 5It is a bandhan&7 But#

what when you bind yourse"! menta""y6 Then# you bind yourse"!

vo"untari"y& And# you bind yourse"! because o! the thins you hear

peop"e say& A"" the bandhans in this wor"d are caused by the

e4periences o! the indreeya (senses)# and the thins you have heard&

,nce a chi"d tastes suar# he wi"" want to eat it as soon as he sees

suar& I! he eats somethin bitter# he wi"" spit it out at once& He wi""not be tempted to eat anythin he knows to be bitter& Thus# peop"e

e4perience some thins# and hear about some thins& Anubhava

(e4perience) and vachana (words# statements) are both pramaana

(!actors that estab"ish)&

Since we are ta"kin about the Upanishad# we have to discuss the

3edas a "itt"e& I! we don7t discuss the 3edas# the sub-ect o! the

Upanishad wi"" remain incomp"ete& 2ou see the appearance o! an

ob-ect with your eyes# but you can7t see with your ears& Nor can yousee with your skin# whether the ob-ect is b"ack or red& 2ou can7t see

anythin with your nose or tonue& No sense oran 9 e4cept the eyes

9 can te"" you whether an ob-ect is re or b"ack or ye""ow&

So# anythin that can be known by on"y one indreeya# but not by any

other indreeya# cannot be !a"se& It has to be a rea" ob-ect in your "i!e&

Thus# a"" the $nan in our "i!e is throuh the indreeyas& Some aspects#

which cannot be known throuh e4perience# are "e!t out& The separate

indreeyas can on"y show the separate aspects o! an ob-ect& The ears

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can show on"y the sound& The skin can show on"y the !ee"& The eyes

can show on"y the appearance& The tonue can show on"y the taste#

and the nose can show on"y the sme""& The !eet can wa"k and the

hands can catch& None o! the senses have the capacity to show that#

which is in a"" thins& 2ou can see the sun and the moon with your

eyes# but you cannot see whether somethin is sweet or bitter in taste&

2ou cannot sme"" the !rarance o! a !"ower with your eyes&

2ou need some source o! proo! that can te"" you what the indreeyas

cannot te"" you& There is a need !or this in your "i!e& And that source is

the 3edas 9 gnaanaajanya gnaanatvam. They ive us the know"ede

that our indreeyas are incapab"e o! ivin& The vachana (statement) is

needed to te"" us about the vastu (ob-ect; the Brahman) that we can7t

reach by wa"kin with our !eet# or ho"d with our hands; which the ears

can7t hear and the eyes cannot see; which the skin cannot !ee" and the

nose cannot sme""# nor can the tonue taste&

Not on"y words# we need phrases and we need who"e sentences& 8e

don7t want meanin"ess sounds& Sounds that have no meanin wi"" not

su!!ice& To obtain know"ede we need sounds that contain words that

have speci!ic meanin& 8e need vaakya (sentences; statements) in

two p"aces& ,ne is !or the ob-ects that are nitya paroksha (never

known by the senses) "ike Swara (Heaven)# which can be knownon"y throuh words& 8ords are the on"y means by which you can

know what 3aikuntha 9 the "and o! Bhawan 3ishnu 9 is "ike# or

Bahishta>Do-akh (Heaven>He"") are "ike# or what the Ishwara is "ike&

There is no other way to obtain know"ede about these thins#

because they are a"ways paroksha& Swara is not an ob-ect o! the

indreeyas; it a"ways remains beyond the scope o! any sense oran& It

can neither be known by any sin"e indreeya# or by a"" the indreeyas

put toether& It has to be described verba""y& Narak (He"") and Swara#Dharma and pre`ma (pure "ove) a"" have to be described&

Another thin that needs words !or us to obtain its know"ede# is

reardin peop"e we don7t know& Someone sits be!ore you# but you

don7t know him& The eyes see him# but don7t reconie him& The hand

touches him# but does not know who he is& 2ou ta"k to him and hear

what he says# but don7t know who you are ta"kin to& So# in spite o!

him bein pratyaksha (e4perienced by the senses)# someone has to te""

you who he is# !or you to obtain know"ede about him&

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The !ee"in o! 5we7# 5our7 and 5I7 is present in a"" o! us& There is no

doubt about this& 5I7 is a !ee"in every bein has# and is aware o!# and

the 5I7 o! every bein is dear to that individua"& It is sat (e4istence)

that is everybody is aware o!; it is chit (consciousness) that everybody

is aware o!; and it is the ananda (b"iss; -oy!u"ness) in us a""& But are

you aware o! how vast it is6

3ery we""# my !riend; the essence that you know yourse"! to be# is 5I7&

A bedbu knows itse"! to be 5I7# and so does Brahma-i# the reator& A

Hindu is 57I7# a 'us"im is 5I7# a Sikh is 5I7# and a %arsee is 5I7& 5I7# 5I7#

5I7 is present in every human bein# bird# anima"# and "ivin bein&

The essence o! this 5I7 is not known& The Atma is aparoksha (known

as a direct persona" e4perience# but not throuh the senses)& It is

saakshaata (incarnate; e4perienced persona""y)# and yet we do not

have the $nan about its poornataa (who"eness; bein comp"ete in

itse"!)# adviteeyataa (non>dua" !orm)# its brahmtaa (that it is the

Brahman)# and its e`kataa (bein one)& 8e need the 3edas to obtain

$nan about the Atma&

I! you want to o to ourt over some dispute# you need proo! to

estab"ish your case& 2ou need a Tit"e Deed or some other evidence#

and you need a witness who can vouch !or what you say&

The 3edas are the documentary evidence and the 'ahapurushas arethe witnesses who have had the e4perience& So# you can know the

Ishwara throuh the writins o! the 3edas and the words o! the

'ahatmas& 2our eyes can show on"y the appearance o! an ob-ect; they

cannot show you the Ishwara& 2ou can hear the name o! the Ishwara

with your ears# but you cannot know Him throuh them# or throuh

your sense o! touch&

2ou need two proo!s to obtain $nan about the Ishwara& ,ne is the

$nan that is beyond the rane o! in!ormation your indreeyas can ive&That $nan must rise in your heart& That is the si4th sense# the si4th

indreeya# and it sees the %aramatma& The other $nan is to have the

direct e4perience that the 'ahatmas have& These two points are

written in the Ishavasya Upanishad& The Ishavasya Upanishad accepts

the statements o! the 'ahapurushas as proo!& Don7t think the 3edas

don7t accept the statements o! the 'ahapurushas 9 iti shushruma

dheeraanaam ye` nastadvichachakshire`.

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This sentence is in the Ishavasya Upanishad# and a"so in the +atha

Upanishad& I have heard this !rom dheera peop"e& 5Dheera7 means

nirvikaara (!ree o! menta" distortions)& %eop"e who are not ru"ed by

the buddhi# but who ru"e the buddhi& A dheera purush is not ru"ed by

his mana (emotiona" mind); he ru"es his mana& Nothin can create

distortions in his thinkin&

‘#ikaarahe`tau sati vikriyante` ye`shaam na che`taansi ta e`va

dheerah.’

+a"idas says that a dheera purush is one whose mind remains

una!!ected even when he is !aced with !actors that cause aitation&

5I have heard this !rom dheera purushes who remain !ree o! the

in!"uences o! desire# aner# reed# and moha (i""usions; partia"ity and

pre-udice)& Their statements are abso"ute"y dependab"e&7 The

Upanishads accept the testimony o! the 'ahapurushas& They te"" us

about such an ob-ect that has the capacity to !ree you o! a"" bandhan&

(atkincha jagatyaam jagat. Asyaam jagatyaam yatkinchijjagat

tatsarvam eeshaavaasyam.

=i"" everythin with the Ishwara& 2ou see the pot# but not the c"ay it is

made o! 9 how amain 2ou see ice# but not the water 9 how

amain 2ou see the sparks and the burnin "amp# but not the agni

(!ire) 9 how amain 2ou see the beauty o! an ob-ect# but you don7t

see the "iht that makes it possib"e !or you to see it 9 how amain

2ou see the di!!erent !orms and reconie them# but don7t see the "iht

between your eyes and the ob-ects you see& How amain

This is an aashcharya (somethin amain)& 2ou see the b"ueness butyou don7t see the sky& 2ou catch the !rarance or stink# but you don7t

notice the wind that carries it to you& So 9 idam sarvam 9 whatever it

is# sma""# "are# ood# bad# amrita (e"i4ir that ives immorta"ity)#

mrityu (death)# Sat (e4istence)# asat (that# which does not e4ist) 9 see

the Ishwara 9 eeshaavaasyamidam.

The root 5eesha7 in Sanskrit is e4traordinary& It ives the indication o!

aishvarya (the power and mani!icence o! the Ishwara) 9 eeshte` iti

eet eeshah – he# who contro"s everythin# is everybody7s

1.



antaryaamee (the one who abides in the heart)# and everybody7s

'aster# is ca""ed 5eesha7# and its !orm in the third division (o!

rammar) becomes eeshaa.

'eshaa is a"so a word in Sanskrit# but it is sinu"ar in the !irst division

and becomes eeshah in the p"ura"& There are many rammatica"

divisions o! this root# but it is eeshvara in the upaadaana (basic ross

matter o! a thin that is created)# and a"so in the sambandha

(re"ationshipJconnection)& It is eeshvara in karma (the action or ritua")

and a"so in ivin up& 8hat a wonder!u" word 5eesha7 is

'oksha ("iberation !rom the cyc"e o! rebirth) e4ists& 8hen you see the

Ishwara you wi"" see that there is no need !or you to be tied to the

thins you are bound to& The Ishwara e4ists at a"" times# at a"" p"aces&

He is in everythin that e4ists# and He is everythin& I! there is any

p"ace where He is not# you can bind yourse"! to Him# but He is

omnipresent&

=or e4amp"e# i! you are oin somewhere# you wi"" think# 5I wi"" et a

beddin wherever I o# what is the need !or me to carry a beddin67

Far"ier# peop"e wou"d carry the items needed !or cookin# when they

went on a -ourney& Now !ood is avai"ab"e everywhere# so they have no

need to carry items o! !ood& So# the Ishwara is avai"ab"e everywhere#

at a"" times# in a"" !orms& He is everythin that e4ists# and He is one&Since He is one# and avai"ab"e everywhere# in everythin# and yet you

see Him in one !orm# in one p"ace& 8ho is your Ishwara6

It is o"d&

8ho is your Ishwara6

It is diamonds&

8ho is your Ishwara6

It is dilleeshvara 9 the Ishwara o! De"hi# the jagadeeshvara (the

Ishwara o! the who"e wor"d)& %unditra- aannath said 9 )ileeshvaravaa jagadeeshvara vaa 9 is He the Ishwara o! De"hi# or o! the -aat6

So# what is the need to carry any burden6 2our %arameshwara

(Ishwara# who is Supreme) is everywhere& I can te"" you 9 !ood comes

to me where no !ood is avai"ab"e& 'oney !or the !are comes to me

when I want to trave"# but have no money !or the ticket& I et

companions when I have nobody to accompany me& I et p"easure and

com!ort where there is no scope !or ettin either& 'y brother# the

Ishwara is everywhere

1:



The bondae is when we tie a bund"e and carry it under our armpit or

on our head& I have heard that a Seth-i was trave"in on a came"& He

"i!ted his bund"e and put it on his head& Someone asked him why he

wanted to carry the bund"e on his head& 5'y brother# I am sittin on

the came"& 8hy shou"d I put the additiona" weiht o! my bund"e on

the poor anima"6 The came" wi"" have the additiona" weiht o! my

bund"e# i! I "eave it on his back&7

5Babu# you are sittin on the came"& The burden o! the bund"e is on

the came" anyway# whether you carry it on your head or "eave it on its

back&7

I wi"" te"" you the points o! the Ishavasya Upanishad that are re"ated to

your "i!e&

,m Shantih Shantih Shantih&

10



%ravachan .

et us take a "ook at the !oundation o! our "i!e# and the source that is

its start& The !oundation o! our "i!e is eeshaavasyamidam sarvam&

8hen I was a chi"d I wou"d wonder what the Ishwara was "ike& ,nce#

I had to et my b"ood tested at a hospita"& I was shown a smear o!

b"ood under the microscope& It had count"ess ce""s -umpin "ike !ish in

an ocean& The peop"e ca"cu"ated the number o! white ce""s and red

ce""s# and ave me some medicine& Some days "ater# they tested my

b"ood aain and !ound that the number o! both ce""s was satis!actory&

I bean to think about the ce""s in my b"ood# and how their creation

and sustenance is done throuh me& They are nourished by my !ood

and increased or decreased by the medicines I take& 'y "imbs work

when this jeeva (Atma attached to a body) "ives& The eyes and other sense orans !unction when the -eeva is a"ive& The -eeva "ives in the

reation# Sustenance# and Disso"ution o! "i!e& How wou"d the eyes

see# the ears hear# the !eet wa"k# the hands work# or the tonue speak#

i! there was no -eeva6

That day# the thouht came to me that# a!ter a""# this entire creation is

the body o! some ,ne& =or e4amp"e# there is a -eeva in our ross

physica" body# and because o! this -eeva# there are paapapunya (sin>

spiritua" merit)# comin and oin# sukhadukha (happiness andsorrow)# raagadve`sha (attachment>aversion) etc& Had there been no

-eeva# here wou"d be no wakin up or oin to s"eep&

Simi"ar"y# there is a -eeva in our body# and the Ishwara is in a"" bodies&

A"" -eevas are in the body o! the Ishwara 9 Matsthaani

sarvabhootaani *!ita +. ,-& ust as there are innumerab"e ce""s in our

body# but we are one# there are innumerab"e -eevas in the Ishwara7s

body# but He is one& He has iven sattaa (e4istence) to every

individua" -eeva& Fveryone says# 5I am7# 5I e4ist7& The Ishwara ives

1?



$nan to everyone& He ives anand to everyone& This creation e4ists

because o! Him& The thouht o! a creation without an Ishwara is "ike a

body without a -eeva& 8hen we !oret the basic vastu (ob-ect; the

Atma) our "i!e oes in the wron direction& 8e turn away !rom the

"acier that is the source o! the sprin that "ater becomes the $ana-i#

and we !ace the direction in which the $ana-i !"ows&

So# see the main !ont o! our "i!e 9 the spot our "i!e beins !rom# which

is $nan and anand& Fvery rain o! this creation is !i""ed with it& I have

no wish to make an anumaana (surmise; theory) about the Ishwara&

The !o""owers o! the Nyaya phi"osophy do this& In their opinion# every

kaarya (e!!ect) is created because o! the e!!ort o! the kartaa (doer)&

There!ore the karya o! this reation is a"so caused by the wish and

e!!ort o! its karta# the %arameshwara& I am not speakin about any

anuman; I am sayin that we can obtain the saakshaatkaara (direct

persona" e4perience) that the %attva (essence) which is at the

!oundation o! our "i!e is the %arameshwara& And# we can obtain it

now

Thus# the Upanishad brouht to our notice that everythin is the

Ishwara 9 eeshaavaayamidam sarvam. How beauti!u""y the

Upanishad has e4p"ained this

There is a tree& A"" the branches are covered with reen "eaves and!"owers& =ruits row on the branches& The tree remains reen even i!

you cut o!! one or more branches# because it contains the rasa

(nourishin -uice) that !eeds the "eaves# !"owers# and !ruits& 8hat is

that rasa6 8hat is the rasa in the wor"d6 The direct e4perience o! this

rasa is the rasa o! the %arameshwara&

Aanandam brahmano vidvaan na bibhe`ti kulashchana.

I! you obtain the $nan o! the rasa o! this %arameshwara you wi""

become nirbhaya (!ear"ess)& aso vai sah. asahye`vaayam

labdhavaanandee bhavati. The %arameshwara is rasasvaroopa (the

!orm o! rasa)& ,nce you know this rasa# your "i!e wi"" be !i""ed with

anand&

'eshaavasyamidam sarvam. A"" that you see is the Isha and nothin

but the Isha& 2ou see the "ump o! ice# but you don7t see the water it is

made o!&

1



There was a *a-a who be"ieved in 3edanta& He oranied a

theo"oica" debate& The topic was that the kaarya (e!!ect) and the

kaarana (cause) are separate& The meanin o! karana is upaadaana

(the matter the obect is made o!)# and a"so its kartaa (the person who

makes the ob-ect)& =or e4amp"e# i! a pot is to be made# c"ay is the

upadan karana# and the potter is the karta& In ornaments# the o"d is

the upadan karana and the o"dsmith is the nimitta kaarana

(instrument that is the cause)# the karta&

The debate was whether the karya and the karana 9 the o"d and the

ornament 9 are separate# or whether they are one& The Dvaitavadi

(be"ievers o! the princip"e o! dua"ity) were o! the opinion that they are

separate& The Naiyayik (!o""owers o! the Nyaya schoo" o! thouht)

be"ieved them to be separate and the 3edantis (be"ievers o! non>

dua"ity) said they were one& The Naiyayik presented a stron

arument that o"d is separate in di!!erent ornaments# but o"d is one&

The o"d is the karana and the ornaments are the karya# and are

separate& The 3edanti was de!eated&

The *a-a "oved the princip"e o! 3edanta& Seein the 3edanti de!eated#

he said# 53ery we""# 'r& Naiyayik-i# you are the winner in this debate&

2ou may take ca"" the o"d ornaments in my treasury# but you are not

to take even a rain o! o"d& The o"d is mine; the ornaments areyours&7 8hat did the winner et# my brother6 He had to "eave empty

handed&

It is the same with this wor"d you have ot ho"d o!& This is a chi"dish

viewpoint& I! you te"" a chi"d to brin o"d !rom your cupboard# he

wi"" come and te"" you that there is no o"d there; there are on"y

ban"es# ear rins# neck"aces# etc& The parents# however# know them to

be o"d&

Somebody to"d me how much o"d he has in his house& In what !ormis the o"d6 Is it in a me"ted !orm# or is it in the !orm o! "itt"e nuets#

or s"abs6 Is it in the !orm o! ornaments6 'y brother# see the oriina"

o"d that is in a"" these !orms& Be"ieve this to be true 9 i! you see true

o"d# you wi"" see the %arameshwara& 2ou don7t see the oriina" o"d&

Both the me"ted o"d and the powdered o"d are o"d& So are the s"abs

and di!!erent ornaments& They have di!!erent names# but they are a""

o"d& However# have you ever seen the o"d6 I! you put aside the

di!!erent names and !orms# the essence o! o"d that is !ree o! name

1C



and !orm is the %arameshwara& The o"d is not separate !rom the

%arameshwara&

2ou have !orotten the %arameshwara and kept the o"d in mind& The

Upanishad ives you the teachin that you shou"d keep your eye on

the o"d that is in every piece o! -ewe"ry# inot# nuet# and ob-ect

made o! o"d 9 which is# in !act# at the root o! a"" the names and

!orms&

/shaavasyamidam sarvam. /dam sarvam 9 what is that6 That is

-ewe"ry; ornaments; powder# or an inot& It is matter; but actua""y the

Tattva o! o"d it contains is the svaroopa (!orm; essence) o! the

%arameshwara# and He is in a"" names and a"" !orms&

This is a description o! the basic Tattva !or your "i!e& I! you et

separated !rom it# you wi"" have raagadve`sha (attachment>aversion)#

abhimaana (pride)# etc and become sukhidukhi (happy>unhappy)& So

9 idam sarvam 9 whatever is# seems to have many names#

appearances# and !orms; and you shou"d deve"op the !ee"in that the

Ishwara is in them a""& #aasyamaachhaahaneeyam (vaasya can mean

c"othin or coverin)& ook at everythin# -ust once# in a way by

which you don7t see anythin e"se# e4cept the Ishwara& 2ou wi""

become mukta ("iberated)& 2ou wi"" have no !ear& 2ou wi"" be !ree o!

raa>dvesha# abhiman# and avidyaa (nescience)& ,n"y you wi"" e4ist ineverythin& 8here there are no dividin !actors o! name and !orm#

there is on"y the %aramatma&

This is the !irst upade`sha (teachin)& The Ishwara is the !irst Satya

!or our "i!e&

Now see the second Satya 9

%e`na tyakte`na bhunjeethaah. Because everythin is the Ishwara# the

Isha is s"eepin in the 'aya (His power o! i""usion) o! the

mu"tip"icity& 5Fe7 means 'aya# and 5sha7 means shayana (to s"eep or rec"ine)&

'e maayaa tasyaam she`te` iti eeshah.

This 'aya creates the many& It shows the "are and the sma""# the

p"easant and the unp"easant# the sukha and the dukha# the birth and the

death& The one who s"eeps hidden in this 'aya is ca""ed the Isha&

*evea" that Isha&

1E



0rabodham cha jagatsvaamee neeyataamachyuto laghu"

bodhashcha kriyataamasya hantume`tau mahaasurau.

Awaken this Ishwara and !i"" Him into this wor"d& A"" your sorrow

wi"" be destroyed# a"" your bondae wi"" be cut away# and your

Swara>Narak (Heaven>He"") o! this (and previous) "ives wi"" be

destroyed& 2ou wi"" become mukta# svatantra (independent)#

svachhanda (un!ettered) by tempora" considerations# and

sarvaadhipati (the ru"er o! a"")&

'e maayaa shyati. It is He# who cuts away this 'aya o! mu"tip"icity&

He s"eeps in the 'aya o! mu"tip"icity# and He a"so cuts it away& In

Sanskrit# the word 5Isha7 has both meanins& And# eeshte` > He

restrains&

Now# te`na tyakte`na 9 tyaage`na bhunjeethaah. Since everythin is

the Ishwara# and the Ishwara is everywhere# at a"" times# there is no

need to carry anythin anywhere& The Ishwara is in everythin# and is

a"ways there# so you shou"d do His bha-an with tyaaga (renunciation)&

2ou shou"d do aatmarakshaa (protect your Atma# your rea" Se"!)&

This is the second Satya o! "i!e&

eave thins behind as you o on& ust as the need"e o! a watch moveson# "eavin the past behind with every second# peop"e wa"k ahead#

"eavin the round behind them with every step& In the same way# in

"i!e we "eave time and space behind& 2ou shou"d a"so "et o o! the

thouht o! ob-ects# and move on& et o o! the previous vritti (menta"

inc"ination) and accept the hiher vritti&

2ou "et o o! the jaagrita (wakin state) and o into sushupti (the

deep s"eep state)& 2ou "et o o! sushupti and o into the -arit state&

2our "i!e is tyaagamaya (!i""ed with tyaa)& Tyaa is a basic Tattva o! your "i!e& 8hat has remained# that is yours6 Did your youth!u" body

remain6 Did your "ispin ta"k remain6 Did your hair remain b"ack6 Is

your weiht the same as be!ore6

,ne day# a doctor asked someone# 5Sir# these days you seem very

stron and hea"thy& 8hat was the "owest weiht you7ve had67

5I was eiht pounds when I was born&7

Did your weiht remain the same6 Did your heiht and breadth

remain unchaned6 3ery we""; did your inte""ience and "earnin

1G



remain static6 8hen your "i!e itse"! is proceedin with ivin thins

up# why do you a""ow your mana (emotiona" mind) to remain in the

past6 The bhoota (past# or a host) has cauht your mana& %eop"e

weep over what they had ten years ao&

'y brother# the bhoota o! what has been "e!t ten years ao is sittin on

your mind& So# tyakte`na bhoonjeethaah. Time is passin# the body7s

weiht is passin# and so are its measurements and ae& 8hat ob-ects

are you ho"din on to6 The %arameshwara is the !irst Satya o! "i!e# and

tyaa is the second Satya& %e`na tyakte`na bhunjeethaah.

8hat is achieved by this tyaa6 Aaatmaanam palaye t̀haah.’

5 $hunja7 is the root# and both bhunkte` and bhunakti are made !rom

this root& $rammatica""y# it means# to do bhoa# and it a"so means to

nurture and sustain& $hunakte` means# to en-oy& There!ore#

bhunjeethaah1 aatmaanam paalaye`thaa.

The 3edas say that by doin tyaa you wi"" be protectin yourse"!& I!

you don7t do tyaa the b"ow wi"" !a"" on you# since everythin in this

wor"d wi"" "eave you sooner or "ater& There is no doubt about this&

Avashyam yaataarah chirataramushitvaapi vishayaah.

8hether ob-ects remain with us ten days more or ten days "ess;whether we "eave them or they "eave us; they are sure to "eave one

day& Tyaa is a Satya o! our "i!e& I! the ob-ects "eave you# you wi""

have to weep; but i! you ive them up# you wi"" have the inner

satis!action o! havin renounced them vo"untari"y& 2ou wi"" !ee" a

sense o! pride that you had the strenth o! mind to ive them up& But#

i! they "eave you# you wi"" !ee" that you are bere!t o! somethin& So#

which o! these wi"" he"p you protect your own Atma (Se"!)6 Aatma

rakshaa (protectin the Se"!) "ies in tyaa# not in grahana (acceptin;atherin)&

This is the second Satya o! "i!e&

(at prithivyaam vreehiyavam hiranyam pashavah striyah"

naalame`kasya triptyartham iti matvaa samam vraje`t.

I! the entire wor"d were to be iven to someone# he wi"" think o!

con@uerin other p"anets# "ike the 'oon# 'ars# etc& I! a"" the wea"th in

./



this wor"d were to be iven to one person# he wou"d want to et a"" the

diamonds and pear"s as we""& I! he were to et a"" the e"ephants and

horses in this wor"d# he wou"d want a"" the women and men# too&

The mana (emotiona" mind) is never satis!ied& It wi"" never be

protected& This is what the Upanishad te""s us& The Upanishad asks#

58here are you "ivin6 Ashvatthe` vo nishadanam 9 the vi""ae in

which you "ive is p"aced on a banyan tree& 0arne` vo vasati

KKKKKit tremb"es "ike a dewdrop on a "ea!# precarious"y

ba"anced# ready to !a"" any moment& 2ou wi"" be sa!e i! you have

tyaa& I! the vritti !or tyaa "eaves you# you wi"" o on tryin to catch

a"" the thins that e"ude you&

,ne 'ahatma wanted that he shou"d never turn rey; he wanted that

his hair shou"d remain b"ack a"" his "i!e& He wou"d "ook care!u""y in

the mirror every day# p"uckin out every hair that was white&

However# the day came when his hair turned white&

2eeryanti jeeryatah ke`shaah dantaa jeeryanti jeeryatah.

A ent"eman wanted to retain his teeth# but they !e"" as he aed&

Someone wanted to avoid ettin wrink"es# but wrink"es came& %eop"e

are unab"e to "et o o! these thirsts& %rishnaikaatarunaayate` 9 everythin e"se is rowin o"d# but trishnaa (thirst; avid desire) rows

youner&

There!ore 9 tyaa Tyaa Tyaa ead a "i!e o! tyaa& %eop"e "on to

have an e4ce""ent house# an e4ce""ent p"ate o! !ood# e4ce""ent servants#

e4ce""ent "i!esty"e# e4ce""ent cars# etc& 8e shou"d make do with what

we have# and remain at peace&

8e were oin to Badrinath once& Some trave"ers came& They cou"d

!ind no meta" p"ates or even p"ates made o! dried "eaves& They brouhtwater !rom the $anaa-i and washed a "are !"at stone& They put their

rice on it# and veetab"es on top o! the rice# and en-oyed their mea"&

They washed the stone aain and went on their way& They manaed

without p"ates& They wou"d eat channa (roasted rams) i! rice was not

avai"ab"e# or somethin e"se i! even channa was not avai"ab"e& 8hy

shou"d we be dependent on any particu"ar item6

I wi"" te"" you another thin& It is a !ee"in o! reat inade@uacy when

we see the thins other peop"e have# and !ee" impoverished !or not

.1



havin them& That means# you are not poorna (comp"ete) in yourse"!&

0oornamadah poornamidam poornaatpoornamudachyate` > this is

the shaantipaatha (prayer !or peace) o! the Ishavasya Upanishad&

0oornamadam poornamidam 9 this is a"so poorna# that is a"so poorna&

A mea" is poorna in itse"!# and so is an upavaasa (!ast)& Sangraha

(accumu"ation) is poorna in itse"! and so is tyaa& Shringaara

(romance) is poorna in itse"!# and so is shaanta (the !ee"in o! utter

content)& 3aasyarasa (the deep p"easure o! "auhin) is poorna in

itse"!# and so is the karunarasa (pathos)& 0oornamadah

poornamidam&

I read this in the Upansihad with reat "ove 9 my eyes were opened& I

wi"" recite this mantra !or you 9 (ade`ve`ha tadamutra yadamutra

tadanviha. 8hat is here is the same as what is there& 8hat is there is

e4act"y what is here& 8e""# now 3aikuntha 9 the rea"m o! Bhawan

3ishnu 9 is on the dharati (this earth)# and what is here is a"so in

3aikuntha& *aa>dvesha e4ist there a"so& %eop"e enter and "eave

3aikuntha a"so& They a"so have birth and death& 8hat is in this

drishya (that# which is seen) is a"so there in that drashtaa (the one

who sees)& The drishya has what the drashta has&

8hat is in the adhishthaana (substratum) is a"so in the adhyastha

(superimposed)& The adhishthan has what is in the adhyasth& This isthe termino"oy o! 3edanta& There is a di!!erence in the way thins are

e4p"ained# not in the thins themse"ves& 2ou can obtain the -oy o!

3aikuntha here 9 3aikuntha does not have to descend on the earth !or

that& The -oy is here 9 -ust see it 8e don7t need to brin the Brahman

into the drishya -aat (the ross wor"d we see)# this -aat is the

Brahman&

I had one to the Ashram o! 2oi Aurobindo at %ondicherry&

Ani"varan *oy# Na"inikanata# and Di"ip +umar *oy were there at thattime& 8e discussed# 58hat does it mean# that this wor"d wi"" become

divine67 8i"" there be no birth and no death6 8i"" peop"e not have

stoo" and urine in their body6 8i"" there be no o"d ae6 8hat does it

mean# that the wor"d wi"" become divine6 8hy did Shri Aurobindo7s

!oot et a !racture6

This was more than !orty years ao& Na"inikanta-i was a"ive 9 I

be"ieve he is sti"" "ivin& Ani"varan *oy is no more& Di"ip +umar *oy

has "e!t the Ashram& Amba"a"-i %urani and 2oanand-i were both

..



present when we had this discussion& At the end# they said# 5There wi""

be no chanes in the "aws o! Nature& The chane wi"" be in the way

peop"e "ook at thins&7

2ou must be readin the works o! 2oi Aurobindo& I don7t know i!

you have observed this point 9 there wi"" be no chanes in the "aws o!

Nature& The chane wi"" be in the out"ook o! peop"e& This is their

Samarpana 2oa (2oa means to be -oined# and samarpan means tota"

surrender to the A"mihty)& This is their adhyaatma (metaphysica"

understandin)& %ay attention to this point& 2our drishti (out"ook)

shou"d be true& It is not that a Brahmin is somethin e"se# and the -aat

is somethin e"se&

'`kam sad vipraa bahudhaa vadanati&

(The Satya is one# but peop"e say that there are many Satyas)&

It is not that the %arameshwara is separate !rom this wor"d&

Mrityoh sa mrityum gachhati ya iha naane`va pashyati.

The mu"tip"icity has become !i4ed in your mind& It "eads to death a!ter

death& 2ou keep bewai"in thins that have one# come and one& So 9 maa gridhah kasyasviddhanam.

)hatte` iti dhanam 9 that# which upho"ds a"so sustains# and it is ca""ed

‘dhana’ (wea"th)& That is why there is an antardhana (inner wea"th)

and a bahirdhana (e4terna" wea"th)& 0rithivee vishvasya dhaarinee&

8hat is this 5prithvi7 (the earth)6 It is the one who upho"d everythin&

It is dhan& It is anna (!ood)& =ood sustains a"" "i!e&

Ke`valaadhau bhavati yah ke`valaadee. A person who thinks on"y

about cookin !or himse"! and eatin# and !eeds no other# is eatin paapa (sin)& This is a mantra !rom the *i 3eda& That is why !ood is

o!!ered !irst to agni (!ire)# cows# anima"s and birds# or it is kept aside

!or them and !or une4pected uests# be!ore the !ami"y eats& The uests

have a riht to the !ood cooked in your house&

Ke`valyaadhau bhavati yah ke`valaadee.

Maagridhah kasyaviddhanam.

.:



Don7t yearn !or the kind o! wea"th or possessions you see others

havin& 2our "i!e is a"so poorna (who"e# comp"ete)& 8hen we monks

sit toether# we -oke about the bhogavaana (those who are attached to

wor"d"y indu"ences)& 8e re!rain !rom sayin these thins be!ore you#

incase someone !ee"s hurt& 8hen we sit with wea"thy peop"e we hear

them -oke about mendicants& The mendicants may not have the

wor"d"y ood !ortune o! wea"th# but they "ive happi"y in their huts#

eatin beed !ood# with on"y one arment to wear& They "ook

disdain!u""y at the wea"thy peop"e who wa""ow in "u4ury and

indu"ences&

The !act is that the drishti is the srishti (creation)& I! a monk has a

desire !or a "u4urious car# it means he has !a""en !rom his e"evated

position& A Sanyasi is poorna in himse"!& A brahmachaaree (ce"ibate

student) is poorna in himse"!& A grihastha (married househo"der) is

poorna in himse"!# and so is a vaanaprastha (a midd"e>aed person

who retires !rom wor"d"y considerations and turns to spiritua"ity)& A

tyai is poorna in himse"! and so is a sangrahee (one who

accumu"ates)&

Actua""y# who rea""y needs more than three and a ha"! arm>"enths to

s"eep upon6 8ho needs more than a @uarter o! a ki"o o! rain to staya"ive6 8ho needs more than a !ew c"othes6 No matter how "are a

mansion a man may have# can he s"eep in more than one room at a

time6

So# Narayana# the point is that it is not a Satya o! "i!e to see the

possessions o! other peop"e and yearn !or them& Satya is to have a

!ee"in o! tripti (contentment) in our own nishthaa (!aith in what we

be"ieve in)&

#ayamiha paritushtaa valkalai444..samaya iha paritoshaa. 8e arecontent wearin arments made o! the bark o! a tree# and you are

content wearin the !inest o! c"othes& There is no di!!erence in the

contentment in the heart&

Sa tu bhavati daridro yasya trishnaah vishaalaah.

The reater the yearnin !or wor"d"y ob-ects# the poorer is the person&

.0



Manasi cha paritushte` korthavaan ko daridrah.

8hen the heart is content# who is rich and who is poor6

The *a-a7s men to"d a 'ahatma# 5'ove aside& *a-asaheb is comin&7

58ho67 asked the !akir&

5The *a-a7

58hat is a *a-a67

5A *a-a is one who can banish whoever he wants# !rom his kindom&7

5an the *a-a banish !"ies and snakes and dos6 8hat is a *a-a67

The *a-a overheard this# and was reat"y impressed& 5'ahara-# p"ease

come to my pa"ace&7

The 'ahatma went with him& He saw sentries at the ate# standin

with ri!"es&

58hat is this67

5They stand uard&7

5*ama *ama The *a-a is a prisoner I wi"" not o in7

5It7s a"" riht# 'ahara-& They are not meant !or you&7

Inside# the *a-a went to the 'andir and bean to pray& 5, Bhawan

$ive me wea"th and "et my Army be stron& et my +indom

increase&7

5,h# this is not a *a-a# he is a bear& He has no aatmatushti (inner satis!action)&7

58hat is the *a-a doin67

5He is attackin his enemy&7

58hy67

5He wants to increase his kindom and ain wea"th&7

5,h# you 9 who are troub"ed by thirst# are oin to ki"" others& =or

what67

Maa gridhah. Don7t make your heart a gridhah (vu"ture)& The thirdstae o! "i!e& The *ishi came and said# ‘Ayam me` hasto bhagavaan.

Ayam me` hasto bhagavattarah. This hand o! mine is Bhawan& It is

superior to Bhawan& Ayam shivaabhimarshanah 9 it bestows ood

!ortune to whoever it touches&7

2ou see# this is the hand o! a 'ahatma& The 'ahatma may p"ace his

hand on someone7s head or shou"der& 8hatever it touches becomes

amrita (the e"i4ir that bestows immorta"ity)&

.?



2ou have this shakti (power) 9 what a shakti it is Indra Devta has a""

the power o! workin& Indra is the aaraadhya (one who is

worshipped) o! the hand# and he is a"so the one who inspires the hand&

Indra is the Devta o! the hand# and he is the supreme"y "orious& 8ho

is worshipped by the hand6 It is the %arameshwara&

8hatever you do# who do you do it !or6

(atkaromi yadashnaami yajjuhomi dadaami yat"

(attapasyaami bhagavan tatkaromi tvadarpanam.

(8hatever I do# whatever I eat# whatever worship# whatever I ive#

whatever asceticism I do# Bhaavan# I o!!er it up to 2ou&)

The sh"oka in the $ita is s"iht"y di!!erent& 8hatever you do#

whatever you eat# the havan (!ire sacri!ice) you do# a"" that you ive

and a"" your asceticism 9 who is it !or6 %atkaromi tvadarpanam 9 it is

o!!ered up to Bhawan& It is o!!ered up as a se`vaa (service) to Him&

Kasmai de`vaayah5 =or whom6 Bhawan# in the !orm o! the dharatee

(earth)& There is a 3edic prayer 9 may the dharati be peace!u"# may the

antariksha (space) be peace!u"# may jala (water) be peace!u"# may

agni (!ire) be peace!u"# may there be no stri!e anywhere&

ust pay attention to your paurusha (e!!ort) 9 see the shakti (!orce)that !i""s your hand& It is possib"e that some peop"e do not know that

one meanin o! the word 5hasta7 (hand) in Sanskrit# is 5that# which is

created to ive happiness&7

Kurvanne`ve`ha karmaani. It is the !ourth Satya o! "i!e that you do not

become id"e and use"ess& 2ou shou"d carry out your ordained duties

and serve everybody as service to Bhawan# who is the Atma o! a""#

and is in a"" !orms& Svakarmanaa tamabhyarcha siddhim vindati

maanavah *!ita 67. ,8- 9 "et a"" your actions be an act o! worship;you wi"" achieve success&

8orship whom6

He# to whom a"" thins be"on# and who abides in a""&

(atah pravrittibhootaanaam ye`na sarvamidam tatam *!ita 67. ,8-

Thanks to whom a"" beins are ab"e to move# the one who !i""s a""

beins 9 use your hand to serve that %rabhu&

.



8hat i! we don7t6

No# my !riend# you shou"d de!inite"y use your hand to serve Him 9 "et

your work be worship&

8hat is the resu"t i! we don7t# and what is the resu"t i! we do6 8hat

di!!erence wi"" it make6

8e wi"" "eave this discussion !or tomorrow&


.C



%ravachan :

2eevana ("i!e) has !our Satyas& ,ne is the Ishwara7s drishti

(viewpoint)& Saadhanaa (e!!ort !or spiritua" proress) is done !rom

our side; not by the Ishwara& 8hat comes !rom the Ishwara is ca""ed

‘kripaa’ ($race)# karunaa (compassion); but even !or these# it is

necessary !or us to have vishvaasa (!aith)& 8e must have vishvas

be!ore we can et kripa& 8hen we are ettin it# and a!ter we have ot

it 9 vishvaasabhoota. The kripa o! the Ishwara&

8e must have a de!inition o! kripa& To say that kripa is when thins

happen to our "ikin# and is absent when thins o contrary to what

we want# is not the riht way to de!ine kripa& 8e must have the !aith

that we are receivin kripa and de!ine it accordin"y& That is why it is

essentia" that a human bein continues to do somethin or other&

Kurvanne`ha karmaani 9 o on doin your work& =aith is a menta"

work& So are bhakti and sharanaagati (takin re!ue in Bhawan)&

%attvagnaana (know"ede about the Tattva) is inte""ectua" work; so

are shravana ("istenin to spiritua" discourses)# manana (ivin themdeep thouht)# and nididhyaasana (brinin the mind back repeated"y

to the ob-ect o! meditation)&

The Ishwara shou"d !avor you& 8hy shou"d He !avor you# and not an

ant# bedbu# snake# or scorpion6 8hy you6 2ou must have some

specia" @ua"ity !or His $race to shower on you&

The soorya (sun) shines& The sun"iht !a""s on a "ump o! coa" and a"so

on a mirror& The mirror shines and i""uminates others# but the coa"

remains as it is& There is no di!!erence in the sun"iht# but there iscertain"y a di!!erence between its a!!ect on the two ob-ects&

So# become a mirror# don7t become a "ump o! coa"& The Ishwara7s

e!!u"ence wi"" mani!est in your "i!e&

To !o"d your hands is a"so a sadhan; it is your paurush& So is havin

vishvas# and doin shaashtaanga pranaama (prostratin be!ore

someone) 2ou wi"" have to do somethin or other# e"se the kripa wi""

be absorbed in the wron way& Two chi"dren were p"ayin in the sun&

,ne ot a sun>stroke but the other was !ine& 8as that the !au"t o! the

.E



sunshine6 No& The hot breee o! summer touches everybody# and

sunshine !a""s on everybody& Fverybody !ee"s the heat# but one person

!a""s i"" and the other remains we""&

Is your !ace turned towards Bhawan6 Is your mind turned towards

Him6

A"" riht& Bhawan Himse"! wi"" turn my !ace towards Him&

F4ce""ent However# why shou"d He turn on"y your !ace towards

Himse"!6 There shou"d be a desire in your heart to turn your !ace

towards Bhawan&

The reatest strenth in "i!e is the strenth o! the %arameshwara# but

you have to prepare your mind to be !it to absorb this power& 2our

mind has the strenth o! money# associates# a power!u" emp"oyer# a

*a-a7s support or a Devta7s support& ,r it has the strenth o! bein a

daanee (one who does a "ot o! charity)& 2ou p"ace your trust in so

many peop"e& 2ou shou"d p"ace your !aith in Bhawan& Fvery step is

poorna& A"" your actions shou"d be poorna& No !ee"in o! shame or

remorse shou"d resu"t !rom what you do& 2ou shou"d derive a deep

satis!action& 2ou shou"d !ee" that you are on the riht path&# that you

say thins that are riht# and that you do thins that are riht&

'anu-i has said<

(atkarmakurvatosyasyaat paritoshshontaraatmanah"

tat prayatne`na kurveeta vipareetam tu varjaye`t.

2ou shou"d do thins that resu"t in a sense o! deep satis!action& 2ou

shou"d never do anythin that causes shame or remorse& I! you are not

riht in your own eyes# you wi"" not be riht# even i! the who"e wor"d

be"ieves that you are riht&

The Ishwara sees throuh your drishti& He sees you as you seeyourse"!& The Ishwara has no separate spectac"es or microscope& He is

seated in your antahkarana (subt"e body or !our>!o"d mind# composed

o! the emotiona" mind# the inte""ect# menta" inc"inations and eo)# and

!ee"s happy or sad& 8hen you do somethin wron# He says# 5I am

sittin here# and he has turned his back to 'e# "ookin at others&7 This

comes !rom your own e4perience&

I was once doin a saptaaha (seven day ritua") o! the Bhawat at

$onda"& ,ne ent"eman p"eaded with me to visit his house# so one

.G



day# I went with him a!ter the kathaa (discourse)& I saw trays o! !ruit

and ar"ands were kept ready& An aarati ("amp !or a ritua"istic

worship) was a"so kept ready& The seat was nice"y decorated# and

cushions were p"aced !or my com!ort& The ent"eman asked me to be

seated and "e!t the room&

I wanted to o to the toi"et& I had been speakin !or more than three

hours# and I was very thirsty& The ent"eman stood on the road

outside# "ookin out to see the cars that approached& I "earnt that some

Seth (wea"thy businessman) had promised to come# and my host was

standin on the road to receive him& I was sittin in his house# and he

was standin outside# waitin !or someone e"se& At that time# I did not

"ike his attitude& Now# I wou"d not bother about it

Thus# we do not "ook at the 'andir in our heart# where the

%arameshwara is seated& 8e see the 'andir# not the Devta&

'andirs and 'as-ids are made o! stone& The ka"ash and kanur used

!or the pu-a are made o! o"d& I wi"" o no !urther& 8hat is your eye

!ocused on6 8here is your drishti6 8hat is there when one point is

not the tiny !ocus6 A"" the partic"es are doin the parikramaa

(circumbu"ate as a worship) o! that centra" point& The %arameshwara

is seated in a"" beins as that tiny epicenter# the centra" atom# as the

center o! shakti in a"" beins& And# a"" the shaktis hover around Him&A"" atoms and partic"es surround Him& 8henever you "ook at

anythin# your drishti shou"d be so sharp that it sees the

%arameshwara who sits inside& 2ou drishti shou"d not be "imited to the

c"othes# hair# skin# and !acia" !eatures& It shou"d o beyond# to the

%arameshwara seated within&

'y thumb ot a cut once& Inside# there was !"esh and b"ood 9 wasn7t

the Ishwara inside# a"so6 There were so many "ivin ce""s in my b"ood#

!"esh and skin& e""s have "i!e& They have consciousness& Fach sma""white corpusc"e is !i""ed with chetan&

The Ishwara is seated in 9 not one 9 but in many !orms& The meanin

o! 5Ishavasyamidam sarvam7 is not that the Ishwara comes and says#

5Bhaat-i (, 'y devotee) ook at 'e7 The Ishwara is# but to see

Him is an aatmasatya (the Satya that is the Atma)& No matter how

o!ten you ca"" yourse"! a sharanaagata (one who has taken re!ue in

Bhawan)# consider yourse"! to be deena (pitiab"e)# you wi"" have to

say that you are deenaheena (pitiab"e and poor)& 2ou wi"" have to be

:/



a sharanaat& 2ou wi"" have to catch Bhawan7s !eet 9

rakshaape`kshaamape`kshate`’ (He protects those who seek His

protection) 9 this is !or you to do& 2ou cannot e4perience Bhawan7s

kripa un"ess you do somethin&

(e` bhajanti tu maam bhaktyaa mayi te` te`shu chaapyaham"

samoham sarvabhoote`shu na me` dve`shyosti na priyah.

*!ita +. 9+-

(Those who do 'y bha-an with "ove are in 'e# and I mani!est direct"y

in them# even thouh I pervade a"" beins e@ua""y and have

e@uanimity !or a""&)

Bhawan is in a"" beins# and has e@uanimity towards a""& Nobody is

His enemy and nobody is His !riend& However# when you "ook at Him

with "ove# you wi"" be ab"e to see Him in yourse"!& Not on"y that# you

wi"" see yourse"! in Him&

This entire cosmos is in Bhawan7s stomach& Fvery moment o! yours

is poorna# every rain is poorna# and every mind is poorna&

0oornamadam poornamidam. Neatin sadhana achieves nothin& In

!act# there is a sadhana o! neation# and a -eeva has to do it&

To keep your !ocus on the Ishwara# and have renunciation !or wor"d"yindu"ences# is a"so paurush& 8hat is it that you cannot renounce6 I!

you ive some thouht to the matter# you wi"" see that you wa"k

around seemin"y unhampered by the thins you "ike# but when it

comes to renouncin somethin# a"" the thins you "ike appear be!ore

your mind7s eye# askin you not to ive them up %eop"e are ab"e to

ive up the Ishwara# turn their back to Him and !oret Him# but they

are unab"e to ive up the innumerab"e ob-ects they are attached to&

8hen invited !or a mea"# nobody brins away the cut"ery# crockery# or !ood& I am not ta"kin about peop"e who do such thins; I am ta"kin

about cu"tured peop"e The thaali (p"ate) be"ons to the Ishwara# the

"ass be"ons to the Ishwara# and so does the !ood and water& 8hy do

you tie yourse"! to these thins6 To disassociate yourse"! !rom them is

paurush; it is sadhana&

And# why does your mind keep thinkin that you don7t have a car# a

house# or wea"th# "ike someone e"se has6 This is where you make

:1



yourse"! pitiab"e# is it not6 %aurush is to never !ee" inade@uacy or

"ackin&

Aatmaa vaivasvato naama sarve`shaam hridi tishthati.

The %aramatma is seated in a""& 2ou have no riht to consider yourse"!

deena>heena& 2ou are a part o! the %aramatma& 2ou are His svaroopa

(essence)& I! you are sma""# it is be!ore the %aramatma and not be!ore

the sansaara (the interactive wor"d)& 'ahatmas "ike Surdas and

Tu"sidas say that they are deen; but they consider themse"ves deen

on"y be!ore Him# not be!ore the wor"d& This is a method !or ivin up

pride& This is a"so sadhana&

Aba main tohi jaanyo sansaara.

(Now I know what you are# , Sansara)

*ebuke the sansara 9 cha""ene it

2eeti na sake` mohi maayaabala nipata kapata aagaara" aba mein

tohi jaanyo sansaara.

(I have reconied your tricks# the power o! the i""usions you create#and your crookedness# , Sansara& 2ou can overpower me no "oner&)

2ou are not deen be!ore the sansara# you are not heena be!ore the

sansara& =o"d your hands be!ore the %arameshwara& This is sadhana&

This is a sadhana# and it is done by a -eeva& 2ou shou"d a"so do it& 2ou

wi"" have to do it I! you wish to obtain $nan# you wi"" have to do

shravana ("istenin to spiritua" discourses)# manana (ponderin upon

them)# and nididhyaasana (brinin the mind repeated"y to the ob-ecto! your meditation)& 2ou have to puri!y your antahkaran (!our!o"d

mind)& I! you want to take re!ue in the Ishwara# don7t "ook at

yourse"!&

It is written in the 3a"miki *amayana that when 3ibhishana came to

*ama and asked to be accepted and protected by Him# Suriva said#

5'ahara-# this 3ibhishana is not !it to be accepted&7

58hy67

5He is wicked&7

:.



Hanuman-i said# 5He is worthy# and shou"d be accepted because he is

not wicked&7

Shri *ama said# 5Suriva# your reason and decision are both wron&

Hanuman# your decision is riht# but your reason is wron&7

This is the rasaasvaadana (savourin the sweetness) i! sharanaagati

(takin re!ue in Bhawan)& 8hat is it6 5Suriva# you say that

3ibhishana shou"d not be accepted because he is wicked& 2ou are

makin ru"es about who I shou"d ive sharan (re!ue) to& This is not

proper& And# the reason you ive is that he is wicked& 8hat can

wickedness do to 'e6 8i"" I become wicked i! I ive re!ue to a

wicked person6 So# to re!use to ive re!ue to a person because he is

wicked is not proper&7

Shri *ama to"d Hanuman-i# 52ou say that 3ibhishan shou"d be

accepted because he is a ood man& That is riht& But# am I to restrict

'yse"! to ivin re!ue on"y to ood peop"e6 Do you wish to impose

restrictions on whom I am to accept6 It is wron to say that I shou"d

accept on"y peop"e who are ood# per!ect# and superior& 2our

reasonin is wron# whether a person is ood or wicked 9

Sakride`vaprapannaaya tavaasmeeti cha yaachate`"

abhayam sarvabhoote`bhyo dadaamye`tad vratam mama.(I! anyone seeks 'y re!ue sayin# LI am 2oursM# I ive them

!reedom !rom !ear& This is 'y p"ede&)

and#

Koti vipravadha laage`hi jaahu aaye` sharana tajahu nahin taahu.

(I do not re-ect even a person who has ki""ed a hundred Brahmins# i!

he asks !or 'y sharan&)

Thus# the oodness or wickedness is not a !actor# but a person must

turn towards Bhawan& $o be!ore Him# !o"d your hands# ca"" out to

Him# and think about Him& Say# 5, %rabhu %rotect me7 It is a

sadhana to say this and !o"d your hands be!ore Him& It is a sadhan to

"ook at Him with p"eadin eyes& ust "ook at Him# at "east

This is the reatness o! +arma (actions)& 8orships "ike 2ayas wi""

not be Dharma un"ess accompanied by karmas& There can be no

bhakti un"ess some karma is done; nor sharanaati# Samadhi# or

::



obtainin $nan& The karma may be bauddhika (inte""ectua")# vaachika

(spoken) or shaaririka (physica")# but it is essentia" !or a human bein

to carry out his ordained duties&

5I have "e!t it to Bhawan&7 2our sayin that you have "e!t it to

Bhawan is a"so a karma& 5I have !aith on"y in Bhawan&7 To have

!aith is a"so a karma& 8hat I mean to say is that the "i!e o! a human

bein is !i""ed with karma and nan (know"ede)& 8hat is karma6 =eet

are an e4pansion o! karma& 2ou wa"k& Hands are an e4pansion o!

karma& 2ou work with your hands& The tonue is an e4pansion o!

karma& 2ou ta"k& The orans are an e4pansion o! karma& 2ou throw

out stoo" and urine& A"" the karme`ndriya (orans o! action) are

e4pansions o! karma& No human bein can remain a human bein

without them&

And# your "i!e contains an e4pansion o! nan& 2ou estab"ish nan by

"istenin# sme""in# seein# touchin and tastin& This physica" !orm o!

yours 9 the human body 9 is made o! these two tattva (essences)<

karma and nan& 8hat do you attach them to6 Are you becomin id"e

and use"ess6 Don7t stop wa"kin with your !eet# workin with your

hands# speakin with your tonue# etc& Use them in the riht way&

Mayai aadeeyate` iti. 8hat is that# which is ca""ed maryaadaa (the

boundaries o! what is riht and proper)6 It is what the human beinives acceptance to&

I! you accept that you are a husband# you shou"d carry out the duties

o! a husband& 2ou have a duty towards your wi!e& I! you accept that

you are a wi!e# you shou"d carry out the duties o! a wi!e; you have a

duty towards your husband& I! you accept that you are an Indian# you

shou"d carry out your duty towards India&

8henever you think about your 5I7 and accept bein what you are#

your duties come and stand be!ore you& This continues !or as "on asyou !ee" that you are somethin& '`vam tvayi itah anyathaa naasti.

'`vam tvayi naanyathe`tosti na karma lipyate` nare`. (A person is not

a!!ected by his karmas i! he does not have the subt"e eo o! bein the

doer&)

This Upanishad carries you to the Ishwara and p"aces you be!ore Him&

That# which carries a person to Bhawan# to the %aramatma# to the

Brahman# to the Satya# is ca""ed an Upanishad& It takes you and

:0



estab"ishes you in poornataa (who"eness)& 2ou are a human bein& A

human bein is not meant to work b"ind"y&

This human !orm has such e4ce""ent hands 9 no other species has such

so!t# hair"ess pa"ms& 2ou must have heard this story<

The Badshah asked# 58hy doesn7t hair row on my pa"ms67

Birba" answered# 5it is because o! your ivin& Hair doesn7t row on

your pa"ms because you are a"ways ivin in charity&7

5Then why don7t your pa"ms have hair67

5That is because I take&7

A monkey7s pa"m is di!!erent !rom ours& ows# o4en# horses and

bu!!a"oes don7t have pa"ms& The hands o! a human have -oints that

enab"e us to ho"d anythin& Instruments are made in !actories# !or

pickin up di!!erent ob-ects& The human hand is the on"y instrument

o! its kind& ust see the -oints in our hands and !eet 9 -oints that enab"e

us to wa"k# sit# "ie down# etc& 8hat an e4ce""ent body the human body

is Do you think it has been created by itse"!6 2ou have heard

somewhere that it has evo"ved natura""y& 2ou have not done research

in a "aboratory about this& This body did not evo"ve by itse"!; it has

been created& +arma has been put into your "i!e& $nan has been put

into your "i!e&

2ou think# make p"ans and schemes# and work systematica""y#accordin to the p"ans& Is there any other species# where sweet dishes

are cooked in their homes# and a variety o! savories as we""6 Is there

any species# apart !rom the human# that has deve"oped so many arts6

8here have you reached6 '`vam tvayi. 2ou e4tract per!ume !rom the

p"ant ca""ed 5khus7& 2ou can produce co"ors and dye c"othes with

them& 2ou can so!ten hard thins and harden so!t thins& The seven

notes o! the octave# with the many raas composed with them# are

deve"oped on"y by human beins& No other species can smi"e sweet"y "ike the humans# or "ove the way

humans do& ,n"y humans maintain re"ationships& A cow !orets her

ca"! within a year& A ca"! does not know who its !ather is& He

reconies his mother on"y up to the time he drinks her mi"k& Anima"s

do not have any idea about re"ationships 9 neither birds nor anima"s

remember their parents or sib"ins&

ust see the abundance o! the nan you have& 2ou are a human bein&

2ou deve"op emotiona" re"ationships# and take p"easure in them& 2ou

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have the abi"ities to do such karmas# think deep"y about matters# and

come to decisions& 2ou can create air p"anes and make rockets& Since

you have this inte""ectua" abi"ity# you have the e"iibi"ity and riht to

do karmas&

'`vam tvayi itah anyathaa naasti.

(

In your present state# you have no option but to do karmas& I! you s"ip

!rom doin your kartavya (ordained duty)# you wi"" s"ip away !rom

the Ishwara; you wi"" s"ip away !rom your Atma& 2ou wi"" be ru"ed by

others i! you !a"" away !rom your tyaaga (ivin up)& 2ou wi"" be

troub"ed by "onins and wander about in the sansara& 2ou wi""

become -ada& There is a need !or you# to carry out your duties in "i!e&

Kurvanne`ve`ha karmaani jijeevishe`chhata samaah.

(et me "ive and work !or a hundred years&)

I ask those who wear a yagyopaveeta (sacred thread)# 5Do you do the

ritua" ca""ed LSandhya 3andanM67 %eop"e accept the ritua" o! ettin

the sacred thread# but do not keep their promise to chant the $ayatri'antra# or do the Sandhya 3andan& Some peop"e don7t even

remember the $ayatri 'antra& They even remove the janeu (sacred

thread)& 8hen I used to do the Sandhya 3andan# the ritua" inc"uded

the prayer# 5et me "ive a hundred years 9 jeeve`na sharadah shatam.

et me ive spiritua" discourses !or a hundred years 9 pravrache`na

sharadah shatam. et me "ive happi"y !or a hundred years&7 That is

over now (because a Sanyasi renounces even ritua"istic worship)& The

Sandhya 3andan has one# and so have a"" sankalpa (reso"ves anddesires)& These thins no "oner have any importance in my "i!e&

%eop"e hear about nishkaama (!ree o! desire) without understandin

what it means& I meet many peop"e who say that they are nishkama&

They have a baby every year# and yet they c"aim to be !ree o! desire

They say that they do everythin with a nishkaama bhaava (!ee"in o!

bein desire>"ess)& They cheat peop"e# stea" thins# etc# but when

@uestioned# they say that they did it without havin any desire in their

heart& This is ridicu"in the nishkama bhava

:



In "i!e# there shou"d !irst be a desire !or kalyaana (spiritua" ood

!ortune; en"ihtenment)& A person shou"d have the wish# 5I wi"" row& I

wi"" be a worthy human bein& I wi"" achieve reat thins and make

new discoveries& I wi"" spread happiness in this wor"d&7

The desire to achieve reatness is "ackin in you& 2ou shou"d have

"o!ty aspirations& Don7t !a"" into "ethary& '`vam tvayi itah anyathaa

naasti. The human !orm in which you have come into this wor"d# has

senses# imaination# and an inte""ect that ives you the capacity to

take decisions# invent new thins# and achieve reat thins& 8hy are

you wastin a"" these6 There is no other path !or your "i!e& Increase

sukha and anand& Increase $nan& Don7t "eave you "i!e 9 increase it&

'ake is hea"thy and beauti!u"# and bene!icia" !or others& Increase your

"i!e span&

'`vam tvayi itah anyathaa naasti.

The Upanishad says that i! you don7t wa"k on the path it shows there

wi"" be no riht path !or you; there wi"" on"y be the wron path& It wi""

not be the path o! "i!e; it wi"" be the path o! death& It wi"" not be the

path o! $nan; it wi"" be the path o! anan& It wi"" not be the path o!

"iht; it wi"" be the path o! darkness& It wi"" not brin e4pansion; it wi"" brin contraction& 2our "i!e must contain a desire to achieve reat

thins& 8eih yourse"!&

8hen I was a chi"d# we were ru"ed by the British& I wi"" te"" you what

I wou"d imaine in those days& There was a sub>district ca""ed

'ahayich# which came within the district o! $aipur& ater on it

became a part o! Benares& I used to imaine how this area wou"d be

brouht under our -urisdiction# and then the district wou"d be brouht

under our ru"e# and then the State wou"d be brouht under our ru"e&Then I wou"d p"an the con!ederation bein !ormed# to ru"e over these

areas& And then# how the who"e country wou"d be independent# and

we wou"d win over the wor"d

Un"ess a chi"d has the desire to achieve reat thins# he wi"" "ive his

"i!e the way worms# anima"s# and birds do& 'y brother# this is the path

o! proress& Don7t become nishkama and s"ide into indo"ence and

id"eness& &ishkaamataa (the state o! bein nishkama) comes into our

"i!e to ensure that we don7t move away !rom our path& The proper

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uti"iation o! nishkamata is to o on workin# whether you et success

or not& %eop"e tend to become more enthusiastic when they et

success# and "ose heart when they et !ai"ure& Bein nishkama means

to carry on without bein e!!ected by either& Anyathaa na asti.

Someone may say# 5'ahara-# i! we do karmas# we wi"" et bound to

them&7 The bondae o! karma is not !or humans& To be compe""ed to

work is the characteristic o! anima"s& %ay attention to what the

Upanishad says& ‘&a karma lipyate` nare`’ 9 a nara (human bein)

does not et lipta (smeared) by karma& Then# who ets "ipta6 It is the

person who s"ips !rom his position& 8hen you stea" somethin# that

karma wi"" taint you# and you wi"" be punished !or it& It is the ru"e that

i! you do somethin with a se"!ish motive# the karma wi"" taint you#

but when you are nishkama# you do not et bound by your karma& &a

karma lipyate` nare`. Are you tru"y a human bein6

52es# I am&7 %eop"e thump their chest and say# 5ook# I have two arms

and two "es& ook at my heart and brains& I am indeed a human

bein&7 I! you are a human bein# you can continue to work without

ettin bound by your karmas&

&a karma lipyate` nare .̀ A nara does not et "ipta by karmas& %"ease

don7t think that 5nara7 means a -eevatma& The -eeva is in the !ema"e

!orm as we"" as the ma"e !orm&It is when you "ose your manushyataa (characteristic o! bein a

human) that any karma attaches itse"! to you& +armas wi"" not bind

you i! you retain your human @ua"ities& 2ou "ose your manushyata

when you have a wish to harm anyone in any way& It is not a @ua"ity

o! a human bein to do harm& I! you do harm to any# you wi"" be

bound& The $overnment may not bind you# but you entan"e yourse"!

in a net&

A person is ca""ed a manushya (human bein) when his actions do nothave the power to co"or him& It is we who prompt our actions; we are

not to be prompted by them& The karta (doer) o! the karma# the

pre`raka (one who prompts)# the antaryaamee (one who abides

within) o! the karma# and the niyantaa (contro""er) o! the karma is we#

who do the karma&

2es# Sir# but we don7t think about the Ishwara& 8e aren7t bothered

whether there is an Ishwara or not& That7s !ine& 8e do a "ot o! work&

8e don7t know tyaa& 8e take wea"th that be"ons to others# and we

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know nothin about kartavyaakartavya (what our duty is and what is

not our duty)&

In that case# how are you a manushya6 8here wi"" you o6

The ne4t mantra te""s us where such a person oes& It te""s you where

he wi"" have to o&

Asuryaa naama te` lokaa andhe`na tamasaavritaah"

taaste` pre`tyaabhigachhanti ye` ke` chaatmano janaah. :

It is not said that you wi"" o; it is said that this is where an

aatmaghaatee (one who in-ures his Atma) oes&

This is the !irst indication& The !act is that you are not harmin anyone

e"se; you are harmin your Se"!& 8hen a !ee"in o! harmin another

comes to a person# the !irst person to be harmed is the person himse"!&

He has hurt his own Atma&

Have you kept yourse"! a"ive# or have you ki""ed yourse"!6 3ery we"";

when you do somethin# do you work in a state o! bein hunry>

thirsty>naked# or are you !i""ed with est6 ust think about this& 8hen

you do reu"ar work "ike cookin# stitchin# routine o!!ice work# or

wa"kin on the road# are you !i""ed with anand at every step or not6

I! you o on without !ee"in happy# your !ootsteps contain !ear andcon!usion# and your !oot ives sorrow to the earth& 8hen the hand

that works is dukhi (unhappy)# it puts dukha into the work& Fverybody

knows sad ta"k; who wi"" such ta"k he"p6 It wi"" !i"" the "istener with

sorrow& 2ou understand the !ee"in behind the words& I! our words are

!i""ed with sorrow# the sorrow wi"" enter the heart o! the "istener& 8e

are not aware that dukha wi"" be in our hand# in our !eet# and in our

heart& 8e destroy ourse"ves !irst& 8e make ourse"ves dukhi and make

others dukhi# too&Te"" me# i! someone comes to you# do you "ook at him smi"in"y6 Do

you stand with !o"ded hands6 Does your body !ee" "iht with

p"easure6 The %arameshwara has come to your home in some !orm 9

why do you ca"" yourse"! deenaheena (impoverished and pitiab"e)6

8hen you disdain your anand# your $nan# and your "i!e# you become

an atmahaati# which means a person who destroys himse"!& 2ou have

committed suicide& 8hy do you stay unhappy6 8hy do you remain in

anan6 This becomes a habit& Some peop"e et into a habit o!

:G



"amentin about everythin& I am sure I wou"d have to"d you this

be!ore 9 there was a %undit-i who stayed with me once& Fvery time a

p"ate o! de"icious !ood was p"aced be!ore him# he wou"d start

weepin&

8hy6

5The one who served me such !ood is no more&7 He meant his wi!e#

who had passed away& He wou"d think o! her and weep# whenever he

was iven tasty !ood& It had become a habit& He wou"d summon his

cook& 5Since you can make such ood items# why didn7t you make

them yesterday67 He wou"d become anry and berate the cook& Didn7t

this spoi" the p"easure o! eatin a de"icious mea"6 This is ca""ed

atmahaat& 8hatever you et today# consider it the Ishwara7s

prasaada (!ood sancti!ied by o!!erin to Bhawan)& 8hat an e4ce""ent

body Bhawan has iven you

$oswami Tu"sidas says< )iyo sukula janma" shareera sundara" de`ta

jo ;ala chaariko. 2ou are born in a ood "ineae# and you have been

iven a beauti!u" body& Throuh this body you can obtain Dharma#

Artha (wor"d"y success)# +ama (desires)# and 'oksha ("iberation !rom

rebirth)& These are the !our purushaartha (achievements obtained

throuh human endeavor)&

I! you don7t make ood use o! them# you are not rate!u" to theIshwara; you are unrate!u"& This is ca""ed atmahaat& 2ou "ack

ratitude !or what the Ishwara has iven you& 2ou do not be"ieve in

your e4istence& 2ou do not show respect to your $nan& 2our

know"ede te""s you that this is somethin you shou"d not do# and yet

you do it& 2ou disdain your $nan& 2ou are aware that this work is not

in keepin with your svaroopa (essence)# but sti"" you do it& This is

insu"tin your "i!e# your inte""ect# and your be"ie!s& 8here wi"" you

o6 Asuryaa naama te` lokaah. 2ou wi"" o to the p"ace the Asuras

(Demons) o to& 5Asuryaa7 means asushu ramante` iti asuraah 9 those

who are enrossed in sensua" p"easures&

'`vam pravartitiam chakram naanuvartayateeha yah"

aghaayurindriyaaraama mogham paartha na jeevati.

*!ita :. 68-

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2our "i!e is a waste& 2ou want that your enemy shou"d not stay in your

vi""ae# but your thinkin about him keeps him in your heart& 2ou

become your own enemy& 8hen you meditate on your enemy# you

become him& He ets a p"ace in your heart# whether he stays in your

vi""ae or not

2our enemy comes into your heart# and a!ter he enters# his che`tan

(consciousness) and your chetan become one& So# you wi"" have to o

where the Asuras o&

There is a darkness 9 andhe`na tamasaavritaah. %eop"e who et

enrossed in sensua" indu"ences o there# where there is on"y

darkness& They did atmahatya (suicide; destroyin one7s se"!) in this

wor"d# and wi"" o to the rea"m o! darkness when they die& There!ore#

come# my brother# remember !our thins about your "i!e&

1) The Ishwara7s drishti (viewpoint)& Not drishti; the Ishwara&

.) No attachment to bhoga (sensua" indu"ences)& %yaaga

(renunciation)&

:) No reed !or materia" wea"th&

0) Never turn away !rom your kartavya karma&

This is how a human7s "i!e shou"d be conducted& 2ou don7t have even

a "itt"e bit o! karma# you are not bound by karma# and karma wi"" not

resu"t in your bein born aain& 2ou won7t have to o to Swara> Narak& 2ou wi"" be on the path to 'ukti&

%ame`tam ve`daanuvachane`na braahmanaa vividishanti. (agne`na

daane`na tapasaa anaashake`na naite`me`va viditvaa munirbhavati.

*#rihadaranyaka <panishad ,. ,. 99-.

The "iht o! the saadhan (e!!ort !or spiritua" proress) wi"" "iht up

your "i!e&This is not about oin into the !orest or sittin in so"itude& It is not

about doin ritua" worship in a 'andir# or doin praanaayaama

(2oic breath>contro" e4ercises)# dhaaranaa (thinkin about

Bhawan)# or dyaana (meditation)& It is not even about sittin in a hut

doin shravana ("istenin to spiritua" discourses)# manana (ivin

thouht to them)# and nididhyaasana (brinin the mind back

repeated"y to the sub-ect o! meditation)& Understand your kartavya

and !u"!i"" your duties& This is the teachin o! the Upanishad&

01



=m namo naaraayanaaya.

,m Shantih Shantih Shantih

0.



%ravachan 0&

The Ishwara# tyaa# and research about our rea" duty shou"d come into

our "i!e& And# there shou"d be no reedy eye 9 "ike a vu"ture7s 9 on

what be"ons to others& +armas cannot bind us i! our "i!e has these

!our points& I! we turn away !rom any o! these !our# we are destroyin

ourse"ves# and that is ca""ed 5atmahaat7 9 ye` ke` chaatmahano

janaah. 8e harm no one e"se; we harm ourse"ves&

8hat wi"" be the resu"t o! this6 8hat wi"" it conc"ude in6 Such peop"e

are trapped repeated"y in this cyc"e& They are cauht in a sea o! dukha#

jadataa (bein insensate)# and mrityu (death); and cannot et out o! it&

So# "ead the true "i!e& A human bein shou"d keep the eeshvara drishti

(that everythin is the Ishwara)# and have a !ee"in o! renunciation

even in the individua" bhoa you et& 2ou shou"d not !ee" tempted by

wea"th that be"ons to someone e"se# and you shou"d carry out your

duties& These are the !our Satyas o! "i!e that are e4p"ained in the

Upanishad&

Now# we wi"" e"aborate a "itt"e on this& The vyaakhyaa (commentary;

e4p"anation) o! these !our is iven in the introduction o! theUpanishad& ‘#yaakhyaa’ means to do khyaati 9 to pub"icie 9

emphatica""y and who""y& +hyati means to revea"# to e4pose# to make

pub"ic& 53i7 means vishe`sha (particu"ar; specia") and 5aa7 means

poorna (who"e)& That means# to make somethin pub"ic who""y and

speci!ica""y# is ca""ed 5vyakhya7&

et us see the Ishwara !irst& 8hatever may be described# it shou"d be

o! some use in our "i!e& 8hether it is the description o! the Brahman

or the Atma# Samadhi or Dharma# Artha or bhoa& I! the descriptionserves no purpose in our "i!e# it is meanin"ess& This is the opinion o!

the meemaansaka (phi"osophers)& The %oorva 'imansa states c"ear"y<

Aamnaayasya kriyaarthatvaat aanarthakyamatadarthaanaam.

There is no need to say or "isten to anythin that is not o! use in our

"i!e&

ome; "et us discuss the Ishwara& Is it use!u" !or us to discuss the

Ishwara or not6 The Ishwara7s $nan ($nan about the Ishwara)# His

0:



dhyana# prema !or Him# and obedience to His words 9 a"" this is the

avatarana (descendin) o! the Ishwara into the ansha (part) o! the

Ishwara& A"" the -eevas in e4istence are an ansha o! the Ishwara& The

guna (tendencies) o! the anshee (who"e)# His Dharma# and specia"

@ua"ities shou"d be present in the ansha& =or e4amp"e# !ire burns# and

so does a spark o! !ire& There!ore# the -eeva 9 bein a part o! the

Ishwara 9 shou"d have the gunadharma (the same rihteous

tendencies) that are in Him&

8hen we describe the Ishwara and "isten to descriptions about Him#

they shou"d be e4treme"y use!u" in our "ives& 3edanta is $nan about

the Ishwara& 2oa is His dhyana& Bhakti is prema !or Him& And# when

the Ishwara7s una>dharma comes into our "i!e# it is the deve"opment

o! our character& I keep these !our thins in mind whi"e describin the

Ishwara& 8hat is the Ishwara "ike6 8hat is the one "ike# on whom we

want to remain !ocused a"" our "i!e# in a"" we do6

Ane`jade`kam manaso javeeyo nainadde`vaa

aapnuvanpoorvamarshat"

taddhaavatonyaantye`ti tishthattasminnapo maatarishvaa dadhaati. ,

%ade`jati tannaijati taddoore` tadavantike`"

tadantarasya sarvasya tadu sarvasyaasya baahyatah. >

This is a description o! the Ishwara7s swarup& I wi"" !irst e4p"ain the

enera" meanin& The Ishwara is ane`jat # meanin# He does not shiver

or tremb"e& There is no movement or pu"sation in Him& He is

unchanin# immutab"e& The !"ame o! the "amp ives out smoke& It

!"ickers and dies when the oi" is !inished& It shakes i! a breee makes it

!"icker& The Ishwara remains unmoved# estab"ished in His own

position&Seek that ob-ect in this wor"d# which is never destroyed and which

never chanes& ,btain $nan about it& 2ou are a part o! that&

Somewhere in you is the same unchanin @ua"ity 9 e`karasataa&

,bserve it&

I e4perienced chi"dhood& Then I e4perienced youth# and now I am

e4periencin o"d ae& hi"dhood passed# youth passed# and o"d ae is

a"so passin; but I am the same& I did not "eave when my chi"dhood

"e!t& I did not "eave when my youth "e!t# and I wi"" not "eave with the

00



passin o! o"d ae& I am the same& So# pay attention to the unchanin

"i!e o! yours& Fverythin was "e!t behind# but your 5I7 9 this Atma# the

Brahman# the %arameshwara 9 remains&

This $nan is very use!u" in "i!e& onditions keep chanin& A

manushya is on top at times# and at the bottom at times&

&eechairgachhatyupari cha dashaa chakrane`mikrame`na.

The whee" o! a chariot keeps revo"vin# oin up and down as it turns&

Simi"ar"y# in "i!e we are hea"thy at times and unwe"" at times& At times

we et sukha and at times we et dukha& At times we !ace poverty and

at times we !ace wea"th& However# you are an ansha o! the Ishwara#

and i! you are the ansha you are "ike Him& I! you meditate on the

Ishwara your mind wi"" a"so be nishkampa (sti"")& I! you see the

Ishwara7s steadiness and have bhakti !or Him# you wi"" remain steady

in your position (as a part o! Him)&

See the "i!e o! Shri *ama& He was to be iven the +indom# but He

ot banished to the !orest instead& 2et# Shri *ama7s menta" tran@ui"ity

never wavered& Had it been an ordinary man# He wou"d have been

bad"y shaken at the way His !ortunes turned& His mind wou"d have

been in a state o! turbu"ence# and His !eet wou"d have been shaky&However# He is *ama& He !ee"s no e"ation at bein crowned and no

distress at bein banished& This una>dharma shou"d mani!est in your

"i!e& See how Shri *ama "ived His "i!e# and brin the sadguna (ood

tendencies) into your "i!e& Have bhakti !or Shri *ama# and brin

sti""ness into your mind& 'editate on Shri *ama 9 your strenth o!

mind wi"" increase& ,btain nan about Shri *ama and you wi""

become "ike Him&

This is the Ishwara7s $nan# His dhyana# and His bhakti& ust see Shri+rishna7s "i!e& %eop"e notice that He did the *aas (!o"k dance) and

"ived happi"y& Shri +rishna had a o"den pa"ace# many wives#

immense wea"th# and a"" com!orts& However# are you aware that His

sons and randsons re!used to "isten to Him when He was o"d6 Shri

+rishna wou"d te"" them not to eat or drink certain items# but they

!"outed His advice& He to"d them not to !iht amon themse"ves# but

they paid no heed& They ate# and drank# and died& This happened in

Shri +rishna7s "i!etime& His wives !e"t -ea"ousy and resentment !or

0?



each other& This was the state o! Shri +rishna7s home# but He was

a"ways smi"in& His "i!e was nishkampa – honaa hoyea so ho ("et what

is to happen# happen)&

8hen a bhakta has bhakti !or Shri +rishna# he says# ‘Main to

giridhara haatha bikanee" honee hoya so hoya (I am so"d to

$iridhara; "et whatever happens happen)&

'ay you have prema !or Shri +rishna&

(aa saanvare` son maine` ne`ha lagaayee"

$eecha baajaara pukaara kahaun mein chaahe` karau kou koti burai"

?aaja marjaada mili aurana ko mridu muskaana me`re` bata aayee.

(I have !a""en in "ove with this dark one& I dec"are it pub"ic"y# even i!

peop"e criticie me !or it& Shame and decorum are !or others; His

sweet smi"e is !or me&)

This is an Upanishad 9 ‘ane`jat’.

The +auravas wanted to tie up Shri +rishna at the ourt& 5Tie him7

they said& Shri +rishna was smi"in& Satyabhama (His ueen) was

weepin when her !ather was murdered& Shri +rishna continued to

smi"e& Draupadi shed bitter tears when her sons were ki""ed whi"e they

s"ept& Shri +rishna7s smi"e remained unchaned& 58hy do 2ou smi"e67she asked& 5Ar-una is sa!e&7 The %andavas wept because Bhima7s son#

$hatotkacha was ki""ed in batt"e# but Shri +rishna was smi"in& 8hy6

Because the power that ki""ed $hatotkacha cou"d have been used to

ki"" Ar-una instead& This is Shri +rishna7s drishti&

Shri +rishna had to "eave the city o! 'athura and run away& Dwarka

was a "on way !rom 'athura& Fven Shri +rishna had to "eave His

house# but He was nishkampa 9 ane`jat.

Srishti (reation) happens# sthiti (sustenance) happens# and pralaya(Disso"ution) happens& There is smriti (rememberin)# vismriti

(!orettin) and the three states o! jaagrita (wakin)# svapna

(dreamin) and sushupti (deep s"eep)& The %aramatma remains

unchanin& Deve"op the habit or remainin unchanin in your

natura" state o! tran@ui"ity& To be to"erant and !orbearin in the swarup

i! the Brahman# is His Dharma# it is His una& I! someone thinks that

the sky is b"ue# the sky does not take o!!ence that someone has

0



your mind wi"" have to take# to o there6 It is the Ishwara who is seen

!rom here& 2ou "ook at the handrama (moon)# and your mind crosses

the distance between your eyes and the moon& So# then# where does

your mind stay6 It stays in the %aramatma& How reat is the mind7s

movement

et peop"e think about you# but you have a"ready reached the p"ace

they can reach with their thouhts& %eop"e say that they have heard

somethin new& They are newcomers to Satsan (spiritua" discourses)&

They are chi"dren who hear somethin# and come home and te"" their

parents# 5I heard this today#7 and# 5I have "earnt this today&7 The e"ders

have "earnt and known o! these thins since their own chi"dhood& 2our

e4perience shou"d be so"id& This is the swarup o! the %aramatma&

,nce# the Devtas set out to !ind the %aramatma& 58e wi"" seek Him

out#7 they said& 58here is He hidden67 This story is iven in the +ena

Upanishad& A 2aksha (kind o! demi>od) mani!ested& 52aksha7 means

one who does not rea""y e4ist# but seems to be rea"& The Devtas saw

the 2aksha and sent Ani Devta (the presidin deity o! !ire) to !ind

out about him& Ani7s sattvamahattva (e4istence and importance)

vanished when he cou"d not burn the trina (wisp o! rass) the 2aksha

p"aced be!ore him& 3ayu Devta (the presidin deity o! the wind) was

sent ne4t# but he cou"d not even shi!t the b"ade o! rass# "eave a"one b"ow it away& Nothin e4cept the %arameshwara has sattva>mahattva&

Then Indra# the +in o! the Devtas went# but the 2aksha vanished

be!ore his eyes& Brahmvidya ($nan about the Brahman) mani!ested as

Hemvati (a o"den oddess)& Indra p"aced his @uestions# and the Devi

ave the answers& None o! the Devtas cou"d reconie her& 8hen the

eye oes to "ook !or another# can it see who is present in the p"ace o!

its own source6 It is the %arameshwara who is here# there and

everywhere&The %arameshwara is in your house& He is in your heart& 8hen you

reconie the %arameshwara in your heart you wi"" reconie Him

wherever your eye oes& Neither can the ear reconie the

%arameshwara# nor can the eye# skin# nose# tonue# or any other sense

oran# !ire or wind reconie Him&

&a tatra sooryo bhaati na chandrataarakaah"

&e`maa vidyuto bhaanti kutoyamagnih.

0E



The %aramatma is beyond the reach o! the moonbeams or the

twink"in o! the stars&

ook at yourse"!& 2ou are seated n a p"ace that is so we"" hidden# so

deep within# in such a subt"e p"ace# that nobody can understand how

deep you are&

,ur "iterature contains descriptions o! the +ins o! ancient times&

+a"idas has described the *ahuvansha (the "ineae o! Shri *ama)&

He says 9 ajaanade`vaa 9 nobody knew what the +ins o! this

"ineae had in mind# what they wanted to achieve& 8hen they did

somethin# nobody knew the rea" reason !or their actions& It was on"y

when the resu"t was seen that peop"e rea"ied the purpose behind their

actions& A person shou"d do his work secret"y&

8hat is the Ishwara doin !or whom6 I have had severa" occasions in

my "i!e to see this& So much so# that someone died& 8hy did he die6 I

cou"d not understand that at the time o! his death& ater on I rea"ied

what caused his death& There was an earth@uake& 8hy did it happen6

ater on# the resu"t was bene!icia"& 8e discover these thins a!ter

some time&

Fven the Devtas do not understand the Ishwara7s actions& I! you want

to achieve reat thins in "i!e# do a "ot o! ood in this wor"d& 2our

intentions must have depth and ravity& 2ou are an ansha o! theIshwara& 8hat peop"e think you to be is @uite wron&

I wanted to te"" you somethin yesterday# but I cou"d not comp"ete the

sentence& %rabuddhananda comp"eted it& There was another ent"eman

who a"so comp"eted it& However# the point I wanted to make remained

in my heart# because what they said was not what was in my mind&

ater# I to"d them about the point I wished to make& Thus# peop"e

uess about what is in another7s mind# but it is o!ten a mistaken

estimate& %eop"e say# 5I understood what was in his mind&7 2ou havenot understood& ,n"y the Ishwara can know what He wants to do#

when& 2our own intentions shou"d have a simi"ar depth and ravity&

%eop"e shou"d understand your purpose on"y when your work is

comp"eted& This is one way o! doin thins&

&ainadde`vaa aapnuvanpoorvamarshat taddhaavatonyaantye`ti

tishthata.

0G



The who"e wor"d is runnin around in circ"es# but the Ishwara is in

His own position& This was made c"ear& The eyes run# but the

%arameshwara is sti""& This %arameshwara is unchanin and

unmovin& He does not run a!ter anythin& 2ou read the description o!

a 'ahapurusha in the $ita<

Sa shaantimaapnoti na kaamakaami. *!ita 9. @-

(,n"y he obtains shanti; a person !i""ed with desires obtains no

shanti&)

Aapooryamaanam achalapratishtham samudramaapah

pravishativadvat. *!ita 9. @-

(He is !u"!i""ed in himse"!# unmovin# "ike the ocean into which a"" the

rivers mere&)

Don7t run a!ter bhoa; "et bhoa itse"! come to you& The ocean does

not o to the rivers; the rivers come to the ocean& The rivers pour their

waters into the ocean# but the ocean does not swe"" or cross its

boundaries& *emain within your boundaries# no matter how much

bhoa comes to you& Don7t -ump to indu"e in bhoa& Don7t swe""

with pride&I am te""in you somethin important& A"" ta"k o! bein an observer

and bein a"ert# remainin a drashtaa (one who mere"y watches) and

bein a saakshee (witness) is !uti"e# as "on as kaamakrodhalobha

moha (desire>aner>reed>de"usion) come to the mind and prompt

your actions& I! you are the drashta o! shanti you wi"" remain at peace#

and i! you become the drashta o! kama>krodha>"obha>moha your mind

wi"" be inc"ined towards these tendencies& 2ou wi"" become a kaamee

(one who desires)# krodhee (anry)# lobhee (reedy) and mohee (ade"uded person)& That is why a person has to !irst remove the !au"ts o!

his mind# and on"y then can he see everythin as the sakshi>drashta&

Some peop"e say# 5Don7t do any sadhana and puri!y your mind# ust

remain a"ert and witness what happens&7 2our "i!e wi"" not be puri!ied

by bein a"ert and observant& This wi"" make your "i!e abso"ute"y

impure& 2ou wi"" do somethin bad and say that you were mere"y

observin the e4perience& 8ron actions are not done by observin;

?/



they are done by doin& 2ou do not remain a drashta when you do

somethin you shou"dn7t; you become a karta&

This wor"d is runnin ahead 9 paraancha kaaman anuyanti baalah.

hi"dren run a!ter sma"" thins# e4terna" ob-ects& They p"ay and "auh#

and you stand sti"" in your own position whi"e the chanchalataa

(rest"essness) runs around& ,btain $nan about this %aramatma&

'editate on Him& Do His bhakti# and brin His specia" @ua"ity o!

remainin unmovin into your "i!e&

There was a ent"eman !or whom I had reat respect& He was

success!u" in whatever he undertook& I asked him# 5How is it that you

are a"ways success!u"67

5I never take the crooked road#7 he e4p"ained& 5I a"ways take the

straiht road and sit in my p"ace& %eop"e think I am c"ever# cunnin#

and inte""ient; they e4pect me to take short cuts and cut corners&

They try to catch me out on the crooked path# but I take the straiht

way and remain seated in my p"ace&7 This is essentia" in "i!e&

,ne more thin; the %aramatma has created this wor"d Himse"!&

%asminnapo maatarishvaa dadhaati. 3ayu (the air) created a wor"d

!u"" o! variety in space& The %aramatma spread out everythin where

nothin e4isted& There is a reat capacity in you& 2ou can even create

ob-ects you have never seen be!ore& 2ou have the abi"ity to inventnew thins&

So# when you read# 5 'eshaavasyamidam sarvam’ # keepin your !ocus

on the swarup o! the Ishwara# on the bene!its o! obtainin His $nan#

and the e!!ect o! this on our character# it wi"" be o! reat use to you& It

wi"" be use!u" in your eatin# and your s"eepin& 2ou shou"d de!inite"y

obtain know"ede about the Ishwara& 2ou wi"" s"eep deep"y with no

worries to troub"e your mind& I! you know about the Ishwara# your

mind wi"" be !ocused# your character wi"" be puri!ied# and you wi"" become to"erant&

This is the swarup o! the Ishwara& The Ishwara does not mean on"y a

Samadhi# it does not mean on"y shanti# it does not mean on"y the one

who sees& It a"so means the one who does and the one who

e4periences 9 the karta and the bhokta& It a"so means the one who

dies& It is the Ishwara who destroys a"" creation# and a"so sustains it&

He ives birth to this wor"d; it is the %arameshwara who creates the

wor"d& This wor"d in created by the %arameshwara and sustained by

?1



Him# and a"so destroyed by Him& However He stays a"oo! !rom the

wor"d He creates&

ive in this wor"d the way the %aramatma does& Stay a"oo! the way

He does& ome out o! a room !i""ed with soot without ettin any on

yourse"!& This is de4terity& The Ishwara created this wor"d& He is its

kartaa (doer)# bhartaa (provider) bhoktaa (the one who e4periences)

and samhartaa (destroyer)& It is an i""usion to think that the Ishwara

can be !ound in a !orest# mountain# or c"osed room& Some peop"e think

that He "ives inside the heart# in the ross physica" body& Some think

that He "ives in the moolaadhaara# the enery centre at the base o! the

spine& How can the %arameshwara abide in an oran o! !"esh# in a

bone# or in b"ood6 I! He is present in a Samadhi# He is a"so present in

vikshe`pa (disturbance)& ome; "ook !or the %arameshwara& 2ou don7t

have to search !or Him# you have to reconie Him& He is here& He is

now& ust as you are sittin here# so is He# but we don7t reconie

Him

I was twe"ve when I had one to a !riend7s home& His youner brother

was eiht or ten at that time& 8e became ood !riends# but did not

meet aain ti"" I was thirty years o"d& ,ne day I "anded up at his p"ace

without in!ormin him& He did not reconie me# but I knew him at

once& I asked him to arrane !or me to have a bath& He o!!ered me aood mea"& I en@uired about a"" his !ami"y members& He kept sayin#

5%"ease te"" me who you are& 2ou know everythin about my house

and !ami"y# and you have a "ot o! a!!ection !or me& I have the !ee"in

that I know you# but who are you6 I am unab"e to reconie you&7 I

spent three or !our hours without disc"osin my name& 8hen I to"d

him !ina""y# he embraced me hearti"y&

Thus# my brother# the Ishwara stays with you# s"eeps with you# wakes

with you# works with you# and appears be!ore you in a hundredthousand !orms& Don7t pu"" Him into a Samadhi and don7t dispatch

Him to the seventh Heaven& 8herever you are# He is there& He is what

you are& 2ou have become con!used in identi!yin Him& earn to

reconie Him&

%ade`jati tannaijati taddoore` tadvantike`"

tadantarasya sarvasya tadu sarvasyaasya baahyatah. >.

?.



The Ishwara moves 9 tade`jati&

Now# the second point 9 tannaijati He does not move&

That means# a"" that pu"sates is the Ishwara# and a"" that does not

pu"sate is a"so the Ishwara& That# which vibrates# is the Ishwara# and

that# which is sti""# is a"so the Ishwara 9 tade`jati tannaijati. ,ur eye

moves# and it seems as thouh the Ishwara is movin& This is how

Shankaracharya has described it& The movement o! the upaadhee

(superimposed ob-ect) is deposited on the Ishwara&

Bhaktas a"so de!ine it& Shri +rishna is dancin in the circ"e o! the

*aas 9 tade`jati. %ad $rahmkrishnah" eeshvarah svayam e`jati. His

crown moves# His dan"in ear rins swin# His hands !"utter# His

chin moves& Is He the Ishwara or not6 His cheeks broaden when He

smi"es# and are sti"" when He doesn7t& His smi"e !"ashes at times 9 one

Ishwara tade`jati. His hands move# His waist moves# and His !eet

move as He dances& %ade`jati.

%annaijati 9 at times He stands sti""& At times a sin"e be"" o! His

ank"et tink"es& Sometimes# two be""s tink"e# sometimes three& Then

they a"" tink"e and sometimes they are si"ent& This is the !orm o! the

Ishwara o! the bhaktas&

I am not speakin about the abso"ute Ishwara 9 poornamadah

poornamidam (the tota"ity o! the Brahman with !orm)& That# which is be!ore your eyes# is the Ishwara# and that# which is invisib"e# is a"so

the Ishwara& %ade`jati tanne`jati tadoore` tadvantike` > at times He

moves away as He dances# and at times# He comes c"ose >

tadvantike`. He moves at times# and stands sti"" at times&

The meanin o! this is that our mind oes !ar away at times# and

reposes with us at times& Sometimes it is rest"ess and sometimes it is

at peace& %erhaps you may have seen this at 3rindavan# durin

jhoolan (when the imae o! Bhawan is decorated as sittin on aswin)& The swin# decorated with !"owers# is -ust the !ront ha"! o! a

swin& Bhawan7s imae remains unmovin# but when the swin is

pu""ed !orward# it appears as thouh He is oin back# and when the

swin retreats# it appears as thouh He is comin !orward& The moorti

(ido") does not move at a""# but it "ooks "ike Bhawan is swinin on a

swin&

2our heart swins&

?:



#rajanaatha jhoolaaun saaree rain.

(, 'aster o! 3ra-a# I wou"d "ike to pu"" 2our swin a"" niht&)

This is the dark niht o! Nature# the niht o! no moon# in the monsoon

month o! Shravan& 'any -eevas are spread over it# "ike stars in a dark

sky& 8here is Shri +rishna handra in this6 %repare the swin o! your

antahkaran (!our!o"d mind; subt"e body)# and seat the e!!u"ent

Bhawan on it& Swin Him back and !orth& I! your mind does not et

enrossed# rock your body to and !ro ent"y# Sway riht and "e!t# or

back and !ront# !ront and back&

The method o! makin the %aramatma remote 9 that He is on"y

niraakaara (!orm"ess)# or that He is on"y in 3aikuntha# $o"oka# or

Saket# or in 3rindavan# 'athura# Badrinath or +ashi 9 makes Him

taddoore` (!ar away)& I! you think He is !ar away# He wi"" be !ar away

!or you& I! you think He is c"ose# He wi"" be c"ose to you 9

tadvantike`.

ook The raas is oin on This may be an Upanishad# but I am

describin it to you as the %aramatma# the Brahman& This is the

saakshaat (incarnate) %arabrahm %aramatma 9 tadantarasya

sarvasya. The opis are dancin a"" around Him& Shri +rishna is

encirc"ed by dancin opis& The opis are many# Shri +rishna is one&The vritti (tendencies) are many# but they are a"" !ocused on one; they

move around Shri +rishna& He smi"es# He p"ays His !"ute# He "ooks at

us with "ove&

This is your Atma&

%adantarasya sarvasya gopeemandalasyavrittimandalasya.

Shri +rishna is in the center o! the circ"e o! opis# the circ"e o! vrittis#and each opi !ee"s that He is "ookin on"y at her& The opis dance

with the !ee"in that Shri +rishna is dancin with each o! them#

individua""y& There are many opis and one Shri +rishna& Then# there

are two opis with one Shri +rishna in>between& Then there is one

opi and one Shri +rishna& There is a beauti!u" description o! this in

3edanta& #rittyayorandhinaam bhaavaachchyaavabhaasitaa – there

are two vrittis& The person thinks o! a tab"e and a chair& There is a

sma"" ap between the tab"e and the chair& This space is the aakaasha

?0



(sky; space)& The mind thouht o! a pot or a piece o! c"oth& 8hat is

between the two6 It is +rishna& The vritti has two !orms# and Shri

+rishna stands in>between& %adantarasya sarvasya tadu sarvasya

baahyatah. This is the Upanishad&

Upanishad& <panishadanam <panishad. <panishadyate` anayaa.

That# by which you come c"ose to the Ishwara# is ca""ed the

Upanishad& %adantarasya sarvasyatadu sarvasyaasya baahyatah. It is

He# who is outside everyone& He# who dances# He# who is achala

(unmovin)& ,btain the Ishwara# the %arameshwara&

%ay attention to what is bene!icia" !or you& 8hat bene!its do you et

!rom $nan6 How does dhyaana (meditation) he"p you6 8hat do you

ain by the Ishwara7s presence in your "i!e6 And# how does His

character a!!ect your "i!e !avorab"y6 A"" these shou"d have a uti"ity !or

your "i!e& 8hether you read the 3edas# the Upanishads# the di!!erent

phi"osophies# or story books# it7s a"" riht# but what you et !rom the

Upanishads is o! reat use in your "i!e& It teaches you how to "ive#

how to remember and re!"ect& It ives you peace# sti""ness# and

Samadhi# and it removes your anan&

<paneeyasvaatmaanam brahmaapaastadvayam yatah"

nihantyavidyaam tajjancha tasmaat upanishanmatah.

Sureshwara Acharya says# 58hy is an Upanishad ca""ed an

Upanishad6 It is because it he"ps peop"e who have "ost their way# to

reach the %aramatma# and removes a"" di!!erences& It destroys avidya

and the e!!ects o! avidya& It makes a person mere with the

%aramatma& This is why it is ca""ed an Upanishad&7

ome; mere into the %aramatma !or a whi"e&

%ade`jati tannaijati taddoore` tadvantike`"

%adantarasya sarvasya tadu sarvasyaasya baahyatah.


??



%ravachan ?&

=m poornamadah poornamidam poornaatpoornamudachyate "̀

poornasya poornamaadaaya poorname`vaavashishyate`.

The Ishavasya Upanishad is very short& Shankaracharya has written

that its !orm is tiny& A grantha (book) is described the way a physica"

!orm is described& The Ishwara is the !ace 9 eeshaavasyamidam

sarvam& There is tyaaga (renunciation) in its heart& There is no

trishnaa ("onin) in its eyes# and# its "i!e has an inc"ination !or work&

This is the 'aharani (Fmpress) Ishavasya Upanishad&

There are !our thins that are essentia" in "i!e&

1& The Ishwara&

.& Tyaa&

:& Absence o! any !ee"in o! inade@uacy&

0& An inc"ination to do your duty&

A person who "acks these is an aatmaghaati (one who destroys

himse"!)& Such a person wi"" be wa"kin in darkness& This is a method

ca""ed anvayavyatire`ka 9 what you wi"" et by workin and what

you wi"" "ose by not workin&

The c"ari!ication o! the Ishwara is iven in the ne4t two sh"okas& I hadspoken about them yesterday& The Ishwara is nishkampa (abso"ute"y

sti"")& 8hether it is srishti (reation)# sthiti (sustenance)# or pralaya

(Disso"ution)# the Ishwara neither shakes nor moves& He is one in

many& He is beyond anythin we can imaine& He is behind our mind

and a"so ahead o! it 9 poorvamarshat. He has one beyond everythin

that moves and sits sti""# unmovin& The entire reation is in Him& He

is nishkamp in the nirupaadhee (without any superimposition) !orm#

and sakampa (with movements) in the upaadhee (withsuperimpositions) !orm& I! you seek Him outside# He is very !ar& I!

you seek Him within# He is abso"ute"y c"ose& He is in everythin# and

He is outside everythin& This is what the Ishwara is "ike&

The meanin o! this is that 3edanta uses this method to e4p"ain the

meanin o! the tadapada (Tat O that# the Brahman; pad O position) in

the paroksha (unseen) !orm& The Tad>pada is described in two

sh"okas# and the tvampada (tvam O you# that Atma) is a"so described

?



in two sh"okas& (Tat O That# tvam O you# the Atma# asi O is& 5Tat>tvam>

asi7 is the u"timate statement o! 3edanta)& Fverythin is the Brahman&

A "ovin wi!e is ta"kin< 5The day is darkenin& 8hat is that# my

!riend6 Is it a "amp6 No; it is not a "amp& It is my Be"oved7 She

be"ieves the "ow o! a "amp to be her husband# but her !riend te""s her

that it is not her be"oved husband# it is a "amp&

Thus# we ive descriptions 9 this is a saakshee (witness)#

prakaashaka (source o! i""umination)& He is achala (unmovin)& He is

one# is everywhere# at a"" times& He is a"" !orms& He is inside and He is

outside& It is He# He# He and on"y He& ater on# the Upanishad says#

5It is not He; it is you (the Atma)&7 This is the Upanishad7s sty"e o!

describin the Brahman& At !irst it seems that the Upanishad is

re!errin to some other ob-ect that wi"" be obtained a!ter a "on time#

with much di!!icu"ty& ater on the Upanishad te""s us that that ob-ect 9

the Brahman 9 is no other than you# your Se"!& I had indicated this to

you at the start& Now# "et us seek Him throuh an easy method& 8e

wi"" investiate Him&

(astu sarvaani bhootaanyaatmanye`vaanupashyati"

sarvabhoote`shu chaatmaanam tato na vijugupsate`. 8.

F"ation and de-ection keep comin into your mind& 'ake a note#

sometime# whether the depressin thins in your body make you

depressed& Aren7t there some thins in your body that cause "assitude

and depression6

%eop"e wi"" rebuke me !or ta"kin about dirty thins& Dirt comes out

o! your eyes# ears and nose& Sa"iva comes out o! your mouth& 2ou

perspire# your hair !a""s# your b"ood and mucus comes out o! your

body& 8hat e"se shou"d I mention68hatever comes out o! the body is dirty& As "on as it is inside the

body it is pavitra (pure# accordin to the Shastras)& ust see the

reatness o! 5I7& 8hat is within your 5I7 is pavitra& As soon as it "eaves

your 5I7 it becomes apavitra (impure)& 2ou wou"d sure"y have rea"ied

this& 8hat is in your mouth is a"" riht# but as soon as it comes out# it

becomes apavitra&

8hy does this wor"d seem bad to us6 8here is the root o! badness6 It

is when the aatmabhaava (the !ee"in o! identi!ication) is absent;

?C



when you don7t !ee" it is 5mine7& That# which you !ee" be"ons to any

other# is bad; and that# which be"ons to you# is ood& Is it not so6

This is the meanin o! oodness and badness& 2ois who start doin

sadhana with their ross physica" !orm try to keep their body pure&

They have ru"es about how to bathe and what to wear&

There is a di!!erence between svachhataa (c"ean"iness) and pavitrataa

(purity accordin to the Shastras)& "othes washed with soap are

c"ean# and c"othes washed in the $ana-i are pavitra even thouh they

"ook dirty& The measurin sca"e !or c"ean"iness is separate !rom the

measurin sca"e o! pavitrata&

'ake a p"ede to keep yourse"! pavitra& Bathe in pavitra water# wear

c"othes that are pavitra# and a pavitra yagyopaveeta (sacred thread)& A

yayopaveeta is ca""ed pavitra 9 yagyopaveetam paramam pavitram

prajaapate`ryatsahajam purastaat. App"y a pavitra ti"ak (auspicious

mark) on the !orehead# and have a maalaa (rosary)& Take Bhawan7s

name& This is makin yourse"! pavitra&

Apavitrah pavitro vaa sarvaavasthaam gatopi vaa"

yah smare`t pundareekaaksham" sa baahyaantarah shuchih.

2ois take Bhawan7s name# but when they bein to investiate pavitrata# they bein to see the dirt in their bodies&

Shauchaat svaangajugupsaa.

How can we become pavitra6 How can we stay pavitra6 8hen you

c"ip your nai"s# the c"ipped pieces become apavitra I remember my

chi"dhood days& 8henever I had a haircut# I had to remove a"" my

stitched c"othin# and bathe a!ter the haircut& ,n"y then was I a""owedto touch anybody& Thus# when a 2oi investiates pavitrata he beins

to think that his body is not pure 9 svaangajugupsaa. A person !ee"s

critica" o! his own body# thinkin its di!!erent parts to be apavitra& 2ou

have to wash your hands i! you di your nose# c"ean your ears# or

wash any part o! your body that is unc"ean&

I wi"" te"" you somethin very simp"e about this& A person thinks# 5I

wi"" not touch my body&7 He !ee"s that he is the drashtaa (observer)#

saakshee (witness)# and asanga (a"oo!)& This is the practice o! 2oa& A

?E



2oi makes his body untouchab"e& He says# 5How can I touch anyone

e"se# when my own body is so dirty that I don7t !ee" "ike touchin it

myse"!67 Shauchaat svaangajugupsaa paraih asansargah. To not

touch another does not mean that the other person is dirty; it means

that his own body is dirty and un!it to be touched& So# we shou"d

remain in such a state that this body does not touch us& 8hat I have

said is about sadhana&

8hen we want to escape mrityu (death)# jadataa (bein unconscious)#

and dukha (su!!erin) we have to take ourse"ves to a state where

mrityu# -adataa and dukha cannot touch us&

How does it bene!it you to ive thouht to the Upanishad6 ,ne

bene!it is that no wor"d"y sukha>dukha can touch you& 2ou become

estab"ished in a position o! bein !ree o! !ear& ‘Abhayam vai janaka

praaptosi. , anaka# you have obtained the state o! abhaya

(!ear"essness)&7 No !ear o! srishti# no !ear o! par"ay# no !ear o! bein

dependent on anyone or anythin# and no !ear o! de!eat& 2outh and o"d

ae are e@ua"; "i!e and death are e@ua"&

There is another specia" !actor 9 you deve"op the capacity to ive up

anythin& Nothin is attached to you& It is the meanin o! bein the

owner# that you can "et o o! whatever you have& There are !ive rupees

in your hand& This money be"ons to you# but you are unab"e to ive itaway& I! you have the authority to keep !ive rupees# but not the

authority to ive them away# how are you the owner6 2ou wi"" be the

owner on"y when you can keep& or part with anythin at wi""&

So# one !ruit o! "istenin to the Upanishad is that you obtain the

abhaya>pada 9 abhayam mitraa" abhayam amitraat. This mantra is

!rom the Atharva 3eda& A person shou"d !ear neither his !riend nor his

!oe& Abhayam antarikshaat. Be !ree o! the !ear o! the antariksha

(space)& Be nirbhaya (without !ear) o! the prithivee (earth)# jala(water)# te`ja (e!!u"ence)# and the antariksha& 3edanta ives the state

o! sarvaadhipatitva (bein the 'onarch o! everythin)# and

svaatantraya (independent o! any other)&

A person who says he cannot "ive without this or that is ens"aved# "ike

a domesticated anima"& This dependence is removed by the

Upanishad& The Upanishad means 3edanta& It means Brahmnan& It

destroys the !ears in your "i!e& It removes your dependence on others&

It makes you the monarch o! a""&

?G



Sa e`sha svaraat bhavati. Samraat bhavati.

He ets true svaaraajya (independence)# the rea" saamraajya

(+indom)& 3edanta is wonder!u"& 8ho is the Ishwara described in

the 3edas# Shastras# and %uranas# and obtained throuh the

'ahapurushas (en"ihtened Saints)6 ome; "ook at yourse"!&

2ou "ook at others; your "i!e is turned towards other peop"e& 2ou are

so ens"aved by bhoga ("u4uries and sensua" indu"ences) that you

cannot be sukhi without them& 2ou are ens"aved by sangraha

(accumu"ation o! wor"d"y ob-ects) 9 you !ee" you won7t be happy unti"

you obtain some coveted ob-ect& 2ou have deve"oped habits that bind

you and ens"ave you& The teachin that enab"es you to !ree yourse"! is

ca""ed 3edanta&

3edanta means the Upanishads& The descriptions o! the Ishwara you

hear and understand keep the Ishwara !ar away# may be at 3aikuntha;

perhaps niraakaaree (without !orm) and you may# possib"y# reach Him

some day&

8hy aren7t you meetin the Ishwara today6 Is it because He has not

yet been born# or because He doesn7t e4ist6 Do you think you wi""

meet Him in the !uture# when He takes birth6 Do you think that the

Ishwara was born# and He died# and that is why you can7t meet Himnow6 %eop"e may !ind this unpa"atab"e# but these are the doubts that

come to peop"e7s minds&

Is it that He and you are not the Ishwara6 3edanta destroys this

agnaana (inorance; "ack o! $nan)& This short Upanishad has come to

te"" you that the %arameshwara is neither near nor !ar; He is a"ways

present& He !i""s everythin there is 9 na nikata na doora" haajaraa

hajoora" sarvatra bharapoora. Understand this tiny Upanishad o!

on"y si4teen or eihteen mantras& Now I wi"" te"" you somethin e"se& A"" other majhaba (re"iious

sects) keep the Ishwara abso"ute"y separate !rom the sansaara (this

interactive wor"d)& 2ou can study the +oran or the Bib"e& 2ou wi""

!ind that the Ishwara makes the wor"d the way a potter makes a pot#

and sends it o!! to the market&

The Ishwara o! the 3edas is di!!erent& He is amain He# Himse"!#

becomes the surya (sun)# chandramaa (moon)# prithivee (earth)# jala

(water)# agni (!ire)# vaayu (air)# and aakaasha (space)& He becomes

/



you# He becomes others# and He becomes me& ,ur Ishwara does not

stay separate !rom anyone& That is why one bhakta prayed# 58hat am

I to do# without 2ou6 8hat is my e4istence or know"ede without

2our e4istence# consciousness# $nan# and Anand6 8hat is my sukha6

Nothin I am a vacuum& %vaam vinaa nihsvaroopoham. However#

te"" me# how do 2ou stay without me67

8hat a prayer 9 5How do 2ou stay without me6 Don7t 2ou ever !ee"

aitated without me6 Don7t 2ou ever start to weep !or me6 How do

2ou stay without me67

The Tattvanani 'ahatmas have investiated# and said that it is not

possib"e !or the 5I7 o! a -eeva to e4ist without the Ishwara# and that the

Ishwara cannot remain conscious without our Atma& He wi"" become

unconscious 9 ache`tan. Bhe`tanaa (consciousness) e4ists in our

Atma# and poornataa (who"eness) e4ists in the %arameshwara&

So# what wi"" be the !orm o! the Ishwara# without our 5I76 This# you#

and he 9 what wi"" the Ishwara be without my 5IM6 He wi"" be jada

(insensate)# He wi"" be kalpita (imained)& I! He is 5this7# or 5you7# He

is -ada; and i! He is some other# He is imained& The e4istence o! the

Ishwara cannot be estab"ished without my Atma&

5The Ishwara is7# is estab"ished because we e4ist& And without the

Ishwara# our 5I7 is a broken>up !rament that is sma"" and separate&,ur Atma is a !rament without the Ishwara# and He is mere"y

imained# un"ess He is our Atma& That is why# when we become one#

the Ishwara7s poornataa (who"eness) and our consciousness becomes

one# and we obtain the saakshaatkaara (direct persona" e4perience) o!

poornata&

I te"" you une@uivoca""y# that i! you try to understand the Ishwara in

the theory o! 3edanta throuh the medium o! !orein cu"ture# !orein

"anuaes# or !orein re"iions# you may understand about some other Ishwara# but not our Ishwara ,ur Ishwara is the Ishwara o! 3edanta&

I! the Ishwara is not our Atma# it wou"d not be possib"e to have a

sakshatkara o! Him& He wou"d be a !rament o! our imaination& I!

the Ishwara is separate !rom our Atma# He becomes an imained

ob-ect# but when we mere into Him# we become poorna&

Now# what is this jagat (wor"d)6 It is not "ike a pot that is created and

kept aside by a potter& The Ishwara did not make the wor"d and !"in it

into space& There are three princip"es in this& The Ishwara created this

1



wor"d& 8e "eave out the opinion o! the atheists& They be"ieve the

wor"d was created by itse"! in time# or by accident& It is the nature o!

the wor"d to be created and destroyed& This is the opinion o! the

naastika" and we need not concern ourse"ves with it&

,ne be"ie! is that the Ishwara created this wor"d out o! atoms and

mo"ecu"es# or throuh 0rakriti (Nature)& Another be"ie! is that the

Ishwara himse"! became this wor"d&

So# the theory that the Ishwara made the wor"d is ca""ed

5aarambhavaada’ (that this wor"d has a beinnin) in the "anuae o!

phi"osophy& And# the theory that the Ishwara became the wor"d is

ca""ed ‘parinaamavaada’ (the wor"d is a resu"t)& At times# it becomes

necessary to use the phrases o! the Shastras& The Ishwara does not

create; nor is He created& He is# He remains unchaned# and He is

perceived in the !orm o! this wor"d& This theory is ca""ed

‘vivartavaada’ (this wor"d is a mutation o! the Ishwara)&

&aa kachhu huaa" naa hai kachhu" naa kachhu hovana haara"

anubhavakaa deedaara hai" apnaa roopa apaara.

ome# my brother# "et us ta"k about the Ishwara now& The Ishwara is

present in the !orm o! the who"e wor"d& +eep this in mind !rom thevery start& *emember that this same Ishwara is our Atma# so it is we

who are in the !orm o! this wor"d& (astu sarvaani bhootaani 9 this

mantra is !rom the Ishavasya Upanishad& 52astu7# the $nani who has

e4perienced en"ihtenment# sees a"" beins in his own Atma& He sees

space as his body& He sees the wind sweep throuh his body& He sees

the sun and the moon shinin in himse"!& He sees !ire "iht up within&

He sees the ocean surin inside# and the earth revo"vin in him 9

yastu sarvaani bhootaani. He is the birds# anima"s# humans# trees# andeverythin&

I went to a 'ahatma in or around 1G0:# a!ter I became a Sanyasi& A

sure o! -oy !i""ed me as I sat with him& I !e"t as thouh Anand was

dancin in me& A !ountain o! -oy bubb"ed within my heart# and I was

bein sprink"ed with drop"ets o! b"iss& The 'ahatma to"d me# 5ust

remove the thin ca""ed mitti (c"ay; earth)&7

2ou imaine many thins& 2ou write a "ot in your uchhanta khaataa

(Suspense Account) and batte`khaate` (misce""aneous e4penses)

.



when the !iures don7t ta""y& The 'ahatma to"d me that in the wor"d

we see a"" around us# I shou"d -ust put c"ay into the Suspense Account

9 -ust c"ay; not the mountains# bui"dins# countries# or anythin that is

separate& No States# trees# shrubs# !orms o! anima"s# birds and

humans& 5ust keep c"ay in your Suspense Account& 2ou wi"" see that a

sea o! anand is ripp"in& There is on"y e!!u"ence# there is on"y rasa

(sweetness)# on"y anand&7

The 'ahatma said# 5*emove c"ay !rom your imaination& I! you

remove c"ay as we"" as water# on"y e!!u"ence wi"" remain& I! you

remove c"ay# water and e!!u"ence# on"y praana ("i!e spirit; the breath

o! "i!e) wi"" remain; on"y vaayu (air) wi"" remain& I! you remove even

the vayu# on"y the aakaasha (space) wi"" remain& =urthermore# the

akash is in the stomach o! your pragyaa (riht inte""ience)& 2ou are

the bedrock o! buddhi (inte""ience)# and you are its saakshee

(witness)& 2ou are the saakshaat (visib"e) Brahman& This is the ta"k o!

!akirs& I am not te""in you about any particu"ar person& I am ta"kin

about the avyakta (unmani!ested) in which the vyakti (individua"s) are

seen&

(astu sarvaani bhootaani aatmanye`vaanupashyati.

8here is the srishti (reation; the wor"d)6 I had a dream one day&

Some !ihtin was oin on near Ita"y& I do not remember the year#

because I do not ive much importance to history or eoraphy& I

wrote $andhi-i7s story on my heart& I read his bioraphies by

3inoba-i# hurchi""# and +arpatri-i& So many books were written on

my mind 9 $andhi-i as seen by hurchi""# by 3inoba-i# and by

+arpatri-i& $andhi-i "ived durin my "i!etime& His history was written#

and three persona"ities emered& %eop"e write history accordin to theway they see thins&

$eoraphy has chaned so reat"y& There was a time when *a-asthan

was not a desert; it was the sea& 8e know that the Hima"ayas were

once under the sea& Fnormous !ish bones have been !ound in the

Hima"ayas& Thus# history and eoraphy keep chanin& They become

ob-ects we imaine& This imaination takes p"ace in the antahkaran&

8hat is the support o! this antahkaran6

:



I had a dream that I sat in an air p"ane and went to Ita"y& I went to a

batt"e !ie"d in Ita"y& There was a ent"eman !rom the $ita %ress 9 I

!oret his name& There was another ent"eman ca""ed 'adhav-i&

Devdhar-i was a"so in the p"ane with me& They made me et o!! the

p"ane and !"ew o!!& I "i!ted up my arms and shouted to them to take me

with them# but the air p"ane !"ew on& 8here were these peop"e6 8hen

I woke up# they were a"" in my mind&

This who"e wor"d made by you 9 this America and this *ussia# etc 9

none o! them e4ist in the te`ja (the e"ement o! "iht)# in vaayu (air)# or

in the aakaasha (space)& They are in your Atma& Is *ussia dear or

America6 Is hina dear or our India6 8here is their oodness or

badness6 And# i! they have no oodness and badness# where is their

e4istence6

A"" this is your maayaa (power o! i""usion)& It is a"" your vilaasa

(sport)& 8hen are thins dirty6 8hen they are outside you& 8hen are

they you6 8hen they are within you& See this 9 when you consider

someone bad# you wi"" have an aversion !or him& A !ire wi"" smo"der

in your heart& 8hen you consider someone to be very ood# think him

to be a source o! happiness# you wi"" deve"op a!!ection !or him& *aa>

dvesha wi"" enter your mind&

Be"ieve this to be true 9 nobody is ood and nobody is bad& It is on"yyou# yourse"!& Are you ood or are you bad6 2our !riend thinks you to

be ood and your !oe thinks you to be bad& Are you ood or bad6 Is

your enemy7s viewpoint abso"ute"y wron6 Is your !riend7s viewpoint

abso"ute"y riht6 No 9 it is their individua" viewpoint about what you

are&

See this Upanishad& (astu sarvaani bhootaani. This earth (c"ay)&

Bhoot does not mean someone who dies and becomes a host& Bhoot

does not mean the anima"s# birds and humans& 8here are the earth#water# !ire and everythin# up to %rakriti (Nature)# the Ishwara7s

power o! reation6 They are in you& They are on their aadhaara

(substratum; support)& 2ou are the one who i""uminates them& They

are in you# and you !i"" everythin that e4ists&

Sarvabhoote`shu chaatmaanam.

0



2ou have one thin that shou"d be ot rid o!& 8ho do you speak i"" o!6

8hen you criticie someone# it is a person in your mind& 2ou criticie

a part o! your own mind& And# who do you praise6 Do you praise a

part o! your own mind6 That# which you "ike# is in your mind& 2ou are

not conscious about what is outside; you are conscious about the

thins that are in your mind& This is the princip"e o! 3edanta&

They say that when we see somethin with our eyes# its imae ets

imprinted on our mind# "ike on a !i"m when a photoraph is taken&

8here is the imae6 Is it inside or is it outside6 The photoraph is

taken inside& 8e brin in imaes throuh our eyes# nose# ears# tonue#

skin# etc and they are impressed upon our antahkaran& And# our

antahkaran comes into our awareness in the !orm o! these

impressions&

The substratum 9 aadhaara 9 o! imained ob-ects is our che`tan

(consciousness)& The substratum o! an imained ob-ect is a"so the

same consciousness& 8e start seein our own se"! in the e4terna"

!orms we see& 8e think it to be some other# because we do not know

our own svaroopa (!orm; essence)& 8e be"ieve it to be some other# and

there!ore# the criticism is o! us# and the praise is a"so o! us&

8hat is the state o! a 'ahatma6

It is durlabha (di!!icu"t to et)& Bhawan is sulabha (easy to obtain)# but a 'ahatma is dur"abh& This is what is stated in the $ita# a"so& 2ou

can seek it out& ‘%asyaaham sulabhah paartha *!ita 7. 6, - I am

su"abh&7 And# ‘Sa mahaatmaa sudurlabha *!ita @. 6+- 9 That

'ahatma is e4treme"y dur"abh&7

The %aramatma is everythin# but the 'ahatma is not everythin& A

'ahatma is dur"abh# and the %aramatma is su"abh; He is everythin&

But on"y a very !ew# rare persons obtain the vision that everythin is

the %aramatma&This is the state into which the Upanishad brins you& %o"itics is

another path# socia" work is another path& $o somewhere e"se to "earn

cu"inary arts or commerce& This Atma>vidya 9 the know"ede o! the

Atma 9 this Brahm>vidya (know"ede o! the Brahman)# is an

independent vidya& It is not a part o! any other vidya# but is separate

!rom them a""& %ato na vijugupsate`. It contains no criticism or praise

o! anythin or anyone&

?



Sarvabhoote`shu chaatmaanam& I knew a 'ahatma who was about

ninety>!ive years o"d& He was amain %eop"e wou"d have di!!icu"ty

in be"ievin me# i! I were to describe the miracu"ous powers he had& I

have seen mirac"es& ,ther peop"e7s as we"" as mine& It is not a"ways

b"ind !aith& 'y !riends and re"atives asked the 'ahatma about me&

5This boy o! ours is a Brahmin& He !o""ows you around# and eats your

joothaa (!ood rendered impure by touchin with the unwashed hand

a!ter a person has eaten somethin)& 8ho are you67

The 'ahatma rep"ied# 5I am the 5I7 o! the !"y& I am the 5I7 o! the

mos@uitoes# scorpions and cows& I am the 5I7 o! Brahma>Shiva>3ishnu

and a"so the 5I7 o! the Ishwara& Sarvabhoote`shu chaatmaanam. 8hat

do you want to know about who I am67

Now# see; tato na vijugupsate` > !or whom wi"" you !ee" disust6 I!

you !ee" disust# it wi"" be !or yourse"!& 8hen you speak i"" o!

someone# you are speakin i"" o! yourse"!& 8hen you hate someone# it

is yourse"! you hate& I! you consider someone to be bad# it is yourse"!

you think is bad& A person who has !au"ts sees !au"ts in others& 8hen

we start describin the !au"ts o! other peop"e# we are vomitin out the

!au"ts that are in ourse"ves&

8hat wou"d that 'ahatma be "ike# whose wor"d contains neither

!au"ts nor ood @ua"ities6 He sees Shyam (Shri +rishna) everywhere#wherever he "ooks&

It is another matter that Bhawan mani!ested !ive thousand years ao#

and went away& A"so# that He wi"" mani!est at the end o! the +a"i 2ua

and do certain thins& That Bhawan is di!!erent&

Somebody went to a 'ahatma& 5'ahara-# what is the Ishwara67

58hat are you67 asked the 'ahatma&

5I don7t know what I am&7

5'y !riend# you don7t know the three>and ha"! arm>"enths person youare# and you have come to ask about the Ishwara who pervades

count"ess mi""ions o! universes6 +now yourse"! !irst =ind out what

you are& 2ou are unab"e to see what "ies beneath your !eet# and you

want to see what is in the seventh Heaven6 The %aramatma is

abso"ute"y c"ose to you& C3umko kyaa dhoondhe` bande`" hum to

te`re` paasa mein.D. %ato na vijugupsate`.’

This is why a 'ahatma never has eiht thins& ,nce a person ets

$nan# he !ee"s no disust& He is not suspicious o! anyone havin bad



intentions& 8hat harm can anyone do6 Fveryone is ishta (the desired;

adored)&

8hat did you brin with you when you were born6 Did you have !ive

rupees with you ear"ier or not6 %eop"e are a!raid that they wi"" "ose

weiht and become thin& ,h# you were si4# seven or eiht pounds

when you were born& 8hy do you !ee" a!raid that you wi"" become

thin6

A 'ahatma has no aversion !or any& He we"comes a""& 5ome ome

2ou are dear to me& 2ou are my %arameshwara& 2ou are my Atma&7 He

!ears nothin and has no disust !or any& It is not that I am suestin

that you do this& I am interpretin the viewpoint o! the 'ahatmas&

Their out"ook is so mani!icent and so comp"ete# that you wi"" !ee"

attracted to it&

To have no !ear o! anyone# and not !ee" shy o! anyone& 2our decorum

remains with you& I know that the peop"e who be"ieve in dressin with

decorum a"so become naked in certain p"aces& These days# there are

camps in which peop"e move about without any c"othes&

In a 'ahatma7s viewpoint# there is no disust# no suspicion# no !ear#

no shyness# no vanity about the "ineae# and no hesitation& 5This is my

community& This is my State& This is my ountry& This who"e wor"d is

my own Se"!& I am one with the %arameshwara& 8hat be"ons to theIshwara be"ons to me; I am what the Ishwara is&7 This tato na

vijugupsate` > disust !or whom6 8i"" you have disust !or your own

teeth6 Do you have disust !or your own tonue6 Do you have disust

!or your own b"ood and bones6 A"" this is our own swarup; it is us#

ourse"ves&

This is the $nan o! the Upanishad&

Don7t et the impression that the thins you cannot do# or which are

not use!u" !or your business# are not riht& Don7t think that what is notuse!u" !or your women!o"k is not riht& Don7t think that that# which

does not he"p in enhancin your income 9 or !i"" your stomach 9 is

use"ess& 8hy do you have this impression6 Satya# my !riend# is !ree o!

desires and worries# and is @uite separate& I! I describe 3edanta to you#

wou"d it be proper i! I made it on"y !or Hindus or on"y !or Bena"is or

'aharashtrians6

The purpose o! 3edanta is not to con!irm the separate !actors# but to

!ree you !rom a"" the constricted attitudes you have& =or e4amp"e# the

C



thins you are bound to# the thins you !ear# !ee" aversion !or#

impatient to et# which make you unhappy# etc& The name o! this

know"ede is 3edanta>vidya&

(astu sarvaani bhootaani aatmanye`vaanupashyati.

This who"e wor"d is inside us# and 9 5Sarvabhoote`shu chaatmaanam

– I am in a""&7 %ato navijugusate` > this is why there is# in me# no

aversion# no doubt# no !ear# no shame& Fverybody7s "ineae is my

"ineae& Fverybody7s caste is my caste& Fverybody7s sheela

svabhaava (nobi"ity>nature) is my shee">svabhav&

It is true that we ki"" snakes and scorpions& There is a story in the

Bhawat that Bhawan Shri +rishna went to ki"" a snake& 2ou wi""

!ind it on"y i! you read the Bhawat very care!u""y& +a"iya Na asked

Shri +rishna# 5+rishna Te"" me# did 2ou create this wor"d# or not67

Shri +rishna smi"ed& 52es# I did&7

5Is it not 2ou# who made the three unas (tendencies) in the wor"d 9

the Tamo una ("ow"y tendencies)# *a-o una (mi4ed tendencies) and

Sattva una ("o!ty tendencies)67

52es# it is&7

5Haven7t 2ou a"so made the svabhaava (nature)# oja (brihtness)#veerya (man"iness)# and aakriti (!orm) separate"y6

52es&7

&aanaasvabhaavaveeryauja – Isn7t my !orm as a snake made by 2ou6

And isn7t it 2ou who have put venom in it67

52es&7

*ead this episode in the Bhawat& Shri +rishna kept smi"in& He did

not say anythin&

Anugraham nigraham vaa manyase` tadvidhe`hi nah.+a"iya Na said#7 I! 2ou think it riht to shower $race on me#

because I am as 2ou created me# and my behavior is accordin to the

nature 2ou ave me# then p"ease $race me& I am mere"y !u"!i""in

2our wishes& And# i! 2ou !ee" that I am a creature not made by 2ou 9

that I am made by some other Shaitan (Devi") 9 then punish me&7

So# where is the 'ahatma7s vision6

A 'ahatma7s vision is not on the ob-ect; it is on the reator& It is on

that# which mani!ests as the Satya>swarup (the !orm o! the Satya)&

E



2ou must have heard about the "earned poet whose body was

de!ormed and u"y& Neither did he have ood teeth# nor ood eyes#

hands# etc& 8hen he entered the ourt o! the +in# peop"e bean to

"auh& Fven the +in !ound it di!!icu"t to stop smi"in at the siht o!

the comica" !iure he made&

5Are you "auhin at the maati (c"ay)# or at the kumbhaara (potter)67

he asked& 58hat is there# that is mine6 There is some maati in me# and

some o! the cra!tsmanship o! the potter& 8hich do you !ee" disust

!or6 Are you disusted with the reator or are you disusted by the

Tattva (essence) o! this !orm67

The !act is# we have spoi"t our mind& To spoi" means to have

distortions& #ikaara (menta" distortions) and bigaada (spoi"in) is one

thin& 3edanta>vidya is no ordinary vidya& It is not a vidya o! some

!orein "and& It is a vidya that sees count"ess universes as one& It is the

vidya o! Satya& It is the vidya o! that# which cannot be neated; the

vidya o! the Brahman& 2ou need not imbue it# but it wi"" he"p you

sooner or "ater&

,m Shantih Shantih Shanti&

G



%ravachan &

The entire creation o! this wor"d is our swarup# and our Atma is in the

creation that is this wor"d& The dec"aration o! the Upanishads is that a

person ets en"ihtenment when both nindaa (!au"t>!indin; criticism)

and ghrinaa (disust; aversion) are no more& The criticism is o!

yourse"! and the aversion is a"so !or yourse"!& Both are present in the

state o! anan# not when a person has $nan&

Anan has eiht methods 9 ghrinaa (disust)# shankaa (suspicion;

doubt)# bhaya (!ear)# lajjaa (shame; shyness)# jugupsaa (reproach)#

kula ("ineae)# sheela (an honorab"e character)# and pride about one7s

caste& A person ets tied down by these eiht considerations& He is

trapped in the mae o! the "ow"y and the e"evated# ood and bad& He

has to succumb to attachments and aversions# and he e4periences -oys

and sorrows& I! you obtain this aatmadrishti (the vision that

everythin is the Atma) you wi"" be !ree o! the dai"y# repeated

e4periences o! -oy and sorrow& 2ou wi"" be !ree o! the cyc"es o! birth

and death& A"" sorrows and i""usions wi"" be removed&

2ou wish to obtain somethin; somethin that is a"ways with you& 2ou

want to obtain it without makin any e!!ort; somethin that you are

aware o!& That somethin is your Ishta (ob-ect o! worship; theIshwara)& *econie Him as the ob-ect o! your desire&

There is one $nan that immediate"y ives tota" sukha# wherever you

may be at that moment& 2ou et poorna sukha with this ob-ect#

e!!ort"ess"y# and without dependin on any other !actor& This poorna

sukha is somethin that you wish to e4perience conscious"y& It what

you desire; it is your Ishta& *econie it

There is a $nan that ives you poorna sukha instantaneous"y#

wherever you are# throuh this vastu (ob-ect; the Atma)& 2ou don7tneed to make any e!!ort to et it& Nor are you dependent on any other

!or obtainin it& 2ou et this poorna sukha in this very "i!e# and

without any anan& It is possib"e to obtain it riht now&

The vidya o! this Upanishad wants to ive you the sukha you want& It

wants to ive you a sakshatkara o! this sukha& This Upanishad is "ike a

mother who wants you to obtain the "itterin parama aananda

(supreme b"iss) here and now& 2ou wi"" never !ind a mother "ike this

Upanishad& 2ou wi"" never !ind a $uru "ike this Upanishad& This

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Upanishad is your mother# !ather# and $uru& It is your sukha# your

sarvasva (a"" in a"")& Don7t disdain this vidya&

The Upanishad7s messae is# 5I am ivin you a $nan that is !ree o!

shoka (sorrow) and moha (de"usion)& It is wonder!u" 2ou do Dharma#

do daana (charity)# vrata (ritua" asceticism)# 2ayas# etc and you et

some sukha; but that is soon !orotten& 2ou don7t notice the sukha o!

bein mananimous& 2ou think that you wi"" et sukha i! the !orm is

there# sometime in the !uture& 2ou are de"iberate"y distancin the

sukha !rom yourse"!# instead o! ettin it immediate"y& 2ou distance

yourse"! !rom your sukha in p"ace and time& The sukha you want is

neither !ar nor in the distant !uture; nor is it any other& 2ou are#

yourse"!# immersed in param>ananda at this very moment& This is the

$nan iven by the Upanishad&

ome; "et us wade into this ocean o! amrita (the nectar that ives

immorta"ity)& et us submere ourse"ves in this sea o! sweetness&

(asminsarvaani bhootaanyaatmaivaabhoodvijaanatah"

tatra ko mohah kah shoka e`katvamanupashyatah *@-

Two points are mentioned here 9 vijaanatah and

e`katvamanupashyatah. ,ne point is that you need vignaanaanubhava ($nan that is e4perienced in your "i!e)& #ijaanatah means

that you are a vignaanee (one who app"ies his know"ede in his "i!e);

you have e4perience& And# the second point is e`katvamanupashyatah

9 your viewpoint is that one one>ness& This is neither a karma not a

!ee"in&

I! you have e4perience and the science o! this# ‘yasminsarvaani

bhootaani aatmaiva abhoot’ 9 your Atma becomes everythin that

e4ists& ‘(asmin kale`. (asmin bodhe`. (asmin aatmani.’ That verymoment the Atma is e4perienced as everythin& 2ou shou"d take note

o! this&

There was a reat vidvaana ("earned %undit) who was con!ident that

nobody cou"d de!eat him in shaastraartha (a theo"oica" debate)& ,ne

day he dreamt that he had been de!eated by another vidvan in a

shastrarth& He woke up !ee"in e4treme"y de-ected# but a!ter he had

bathed and had somethin to eat# he bean to think over the matter&

He rea"ied that the "earned man who had de!eated him in his dream

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was no other; it was his own mind& It was his own inte""ect in another

!orm& 5I have not been de!eated by anyone e"se#7 he re-oiced& 5,ne

part o! my inte""ect de!eated another part o! my own inte""ect&7 His

distress at bein de!eated vanished&

8hat is the vigyaana (science) in this6 It is the !act that the other

person was# in !act# not 5another7& It was his own Atma in another

!orm& 8hat was the viewpoint6 ‘'`katvamanupashyatah – He and I

are one&7 This is the viewpoint& And# dukha was dispe""ed& The

Upanishad states une@uivoca""y<

$ram tam paraadaadyonyannaatmano brahm ve`da kshatram tam

paraadaadyonyannatmanah kshatram ve`da lokaastam

paraaduryonyannatmano lokaan ve`da de`vaastam

paraaduryonyanntmano de`vaan ve`da ve`daastam

paraaduryonyannatmano bhootaani ve`da sarvam tam

paraadaadyonyannaatmanah sarvam ve`da. *$rihadaranyaka

<panishad ,. >. @-.

A Brahmin wi"" disdain a person who considers himse"! to be separate

!rom Brahmins# and become his enemy& A +shatriya (warrior c"ass)

wi"" disdain and oppose a person who considers himse"! to be separate!rom his kind& A person who considers himse"! to be separate !rom a

Devta wi"" receive disdain and enmity !rom the Devta& 8hoever you

consider yourse"! to be separate wi"" become your enemy& The

Brahmin is within# the +shatriya is within# and the Devta is within 9

they are a"" your Atma& 2our Atma is in a""# and it is parampriya

(supreme"y dear)&

0riyamitye`nadupaaseeta *$rihadaranyaka <panishad ,. 6. :-.

8ho is this Atma that we worship6 8hat shou"d the state o! our mind

be "ike6 8e are bound by our own sanskaara (subt"e subconscious

impressions)# which is why we consider the sanskaras o! others to be

in!erior&

In Bena"# the phi"osophy o! Shri haitanya 'ahaprabhu is wide"y

preva"ent& They have many !o""owers# but they have si4ty>!our types

o! tilak (auspicious mark app"ied to the !orehead)& ,ne starts !rom the

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nose# one !rom the tip o! the nose# and there are many other

variations& They have !ormed si4ty>!our branches& They venerate their

own Acharya (Teacher)# but not the other Acharyas&

In 3rindavan there are many bhaktas who o !or Banke Bihari7s

darshan# but they don7t o to the *adha 3a""abh 'andir; and there are

many who o to the *adha 3a""abh 'andir# but don7t o to the Banke

Bihari 'andir& In the 3a""abh sect# there is one roup who oes to

%rathamesh-i7s 'andir# but not to 'athuresh-i7s 'andir; and there is

one roup who oes to 'athuresh-i7s 'andir but not to

%rathamesh-i7s& They do not worship Shri +rishna 9 they do the

upaasanaa (ritua" worship) o! 3a""abhacharya& They re!use to eat the

prasaada (!ood sancti!ied by o!!erin to Bhawan) o! the other

roups&

The Upanishad !orbids this increase o! di!!erentiation and

sereation& See the Atma in a""& See the Brahman in a""& See the

Ishwara in a""& There is an e`keebhaava (!ee"in o! oneness) in the

Ishwara; and the Brahman is one& The Brahman that is unconnected to

the prapancha (interactive wor"d) is advaita (non>dua")& Durin

sushupti (the deep s"eep state)# the !ee"in is o! bein one 9 meanin#

saayujya (merin into the ,ne) 9 and is the tureeya state# where

there is no !ee"in o! individua"ity; on"y the Brahman& Then there is+aiva"ya (on"y the ,ne)& There is a di!!erence between the +aiva"ya

and the sayu-ya states&

So# o to that %arabrahm %aramatma that has a mu"tip"icity o! thins#

many -eevas# where the Ishwara is separate and di!!erent# where one

-eeva is separate !rom another# but everythin is the Brahman because

o! the brahmdrishti (the viewpoint that nothin e4ists e4cept the

Brahman)# and the wor"d is -ust a shadow&

There is no need to ive p"ace in our mind# to consider anythin to be bad& Don7t a""ow !au"t>!indin to !ind a p"ace in you mind& Don7t "et

hatred or aversion to stay in your mind& ust as your sanskaras prompt

your actions# the sanskaras o! others prompt their actions&

Somebody comes a!ter sayin prayers# somebody comes a!ter bowin

down# and somebody comes a!ter doin pu-a& Fach one has his own

sanskara& Someone is a bhakta o! *ama# someone o! +rishna#

someone o! the niraakaara (!orm"ess) and someone o! saakaara (with

!orm)& Fach is bound by his own sanskaras# but these are prakaara

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(types) o! sanskaras& #ikaara (menta" distortion) has seeped into the

sanskara&

*ise above the vikara# rise above the prakara# and rise above the

sanskara as we""& Have a darshan o! that Satya who is one in a"" the

di!!erent sanskaras# prakaras and vikaras& ,btain that $nan# that

Atma# and obtain its viyana&

%atra ko mohah kah shokah e`katvamanupashyatah.

et not moha (de"usion; attachment) come into your mind& The

Brahman does not ive sorrow# the Atma does not ive sorrow# and

the Ishwara does not ive sorrow& 'aya does not ive sorrow# %rakriti

does not ive sorrow# the pancha bhoota (!ive e"ements) do not ive

sorrow; nor does any man or woman o! this wor"d& It is our own moha

that is the cause o! our sorrow& The root o! our sorrow "ies in our

attachments& It shou"d not come& It wi"" brin a sorrow as soon as it

comes& 2ou wi"" !ear "osin the ob-ect o! your attachment# and sorrow

wi"" come when you "ose it# or it "eaves you&

'y brother# this is the !"owin water o! the $ana-i& I! you sit on the

bank# you wi"" see "amps !"oatin by# you wi"" see ar"ands sometimes#

and sometimes you wi"" see corpses !"oatin by& 8ater !rom drains isdischared into $ana-i# but $ana-i remains herse"!& This wor"d is

"ike a $ana in which %rakriti (the Ishwara7s power o! creation) !"ows

continuous"y& I! you have moha !or any ob-ect in it# you are bound to

et dukha&

'oha means a reversa" o! the buddhi (riht thinkin) 9 muh

vaichittye`. 2our chitta (menta" inc"ination; trend o! thouht) has

beun to !"ow in the wron direction& 2ou see sukha>dukha where

they don7t e4ist& 2ou catch ho"d o! both sukha and dukha&8hen do you et anry6 2ou et anry when thins o contrary to

your wishes& 8hen does a !ather et anry with his son6 It is when

the son doesn7t do what the !ather wants him to& 8hen is there a

@uarre" between a husband and a wi!e6 2ou think# 5The mind is mine;

the other doesn7t have a mind& HeJshe is jada (insensate)&7 This is the

cause o! a"" dukha&

2ou consider your wishes to be a"">important& 2ou ive scant

importance to what the others !ee"& $ive the same respect to the

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wishes o! the other person as you ive to your own& He a"so has his

own sanskaras and his own thinkin& 8hy do you disdain them6 This

is moha& 2ou want to make the vinaashee (destructib"e) avinaashee

(indestructib"e; ever"astin)& 2ou want to make the -ada chetan# and

the chetan -ada& 2our buddhi has de!inite"y one astray to some

e4tent& The dukha in your "i!e wou"d have been "ess# i! you had bhakti&

an you te"" me how much weiht sorrow has6 Does it weih ten

rams or a ki"o or ten ki"os6 Dukha has no weiht& 3ery we""; what is

the "enth and breadth o! dukha6 Is it one meter or one ki"ometer# or

more6 8hat is its shape and !orm6 8hat is its co"or6 A"" riht; what

does dukha i""uminate6 Te"" me what you see# in the "iht o! dukha&

&a sukritam na karmaani na vayo na paraakramah. Dukha is

nothin& It is on"y a be"ie! o! your mind& 2ou are re!usin to accept the

chanes in the wor"d& 2ou are re!usin to accept the dancin o! this

wor"d& 2ou are re!usin to accept the ever>new# ever>chanin#

prancin steps o! %rakriti&

A chi"d went to a cinema& He saw a beauti!u" house on the screen& The

house was beauti!u""y !urnished& A beauti!u" ir" was sinin and

dancin in it& The scene ave him reat p"easure& Then the scene

chanes and he bean to cry&

This is what chi"dhood is& Fn-oy the scenes that appear on the screen# but don7t try to ho"d on to them& Don7t try to stop the scene !rom

oin and don7t try to stop the scene !rom comin& The scene has

come to ive you entertainment& This Atma o! yours is the screen; it is

the drashtaa (uninvo"ved spectator)& The screen means the

adhishthaana (substratum; the Atma)& Adhishthan means adhikam

sthaanam ("arer space)& It is "arer than a"" the drishya (scenes) that

are seen# and there!ore# it is ca""ed the adhishthan&

And# the one who keeps watchin the adhishthan# remainin separate!rom it# is ca""ed the drashta& The Brahman is the adhishthan& And#

there is the jeevaatmaa (Atma attached to a body)& And# where the

chetan is advaya (non>dua") it is# itse"!# the drashta and the

adhishthan&

In that case# does the screen curtai" the -eeva6 Does the drashta curtai"

the -eeva6

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Neither does the drashta stop the -eeva# nor does the adhishthan& It

keeps chanin# my brother& It is ever>new# eterna""y beauti!u"& Fvery

drishya is madhura (sweet)# every drishya is sukumaara (de"icate)&

In a"" this# it on"y bhram (!a"se understandin) that dec"ares its

approva" and disapprova"# and makes us unhappy& 8here does this

interactive wor"d contain shokamoha (sorrow>de"usion)6 Shoka and

moha are in our wron ures& Shoka is where moha is& 8hen Ar-una

ot moha# he ot shoka& 8hen he became dharmasamoodha

(con!used about his Dharma) he became distressed&

Ashochyaananvashochastvam *!ita 9. 66-

(2ou rieve over what does not merit rie!&)

8hen you obtain this $nan o! 3edanta 9 the $nan o! the Upanishad 9

you wi"" see yasminsarvaani bhootaani aatmaivaabhoot – a"" these

beins have no rea" e4istence&

Then# what e4ists6

,n"y the Atma e4ists& This is no screen& There is no woman and no

!urniture& There is no screen and no bui"din& It is the same one screen

on which scenes chane# to ive you entertainment&

It is because o! this that the 3edantis have no wish to erase thedrishya& The dharmaatmaa (peop"e who be"ieve in instituted Dharma)

wish to o to their desired "ands when they die& Their p"easure does

not "ie in ivin a "ass o! water to a thirsty person; it "ies in the hope

that this ood deed wi"" take them to Swara a!ter their death&

Bhaktas want to chane this wor"d and see it as a !orm o! the Ishwara&

The 2ois want to shut their eyes so that they don7t see anythin at

a""& 3edanta says that whether you see this wor"d or not# whether it is

seen or not# it is our Atma& There is no scope !or shoka>moha in it&%atra ko shokah e`katvamanupashyatah. See the oneness& 2our

shi!tin drishti has created an ure !or the thins seen in a dream&

There was a man who "abored a"" day to earn money& 8hen he went to

s"eep at niht# he wou"d dream that he was a Badshah& He ot the

same dream every niht& He "ost interest in his wakin state& He !e"t

unhappy when he awoke# and happy when he went to bed&

Understand this Satya 9 we see the wor"d accordin to the way we

mou"d our mind& Some Shaivas mou"d their mind in a way that makes

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them averse to 3aishnavas# and some 3aishnavas mou"d their mind in

a way that they have an animosity !or the Shaivas& Some Hindus7

minds are mo"ded in a way that they become averse to 'us"ims and

some 'us"im7s minds are mo"ded in a way that ives them an

aversion !or Hindus&

8ithout knowin the %aramatma# or our rea" Se"!# we have deve"oped

a mind that ives us dukha& Accordin to the Nyaya Shastra# we et

dukha when we do thins that are wron& Dukha is created by

ashubha (the inauspicious) deeds& The Nyaya Shastra a"so says that

inauspicious actions are done because o! mithyaa (!a"se) $nan&

The 2oa Shastra states that %rakriti does not ive dukha to anybody;

avidyaa (nescience) ives dukha& 8e et dukha because o! our own

stupidity# not because o! %rakriti& It is the princip"e o! the 2oa

Shastra and the Sankhya Shastra that when we attach our 5I7 and

5mine7 to natura" chanes# ob-ects# matter# etc it hurts our 5I7 and

5mine7&

There was a ent"eman here# in a"cutta& This was some !orty years

ao& I was stayin at his house at that time& He to"d me that a Sadhu

(wanderin monk) once came to his house& He asked the Sadhu to

have a mea"& 8hen the Sadhu was "eavin# he said# 52ou have iven

me !ood& I wi"" ive you somethin& To attach your 5I7 and 5mine7 toanythin in this wor"d is anan# and to have no 5I>mine7 is $nan& I!

you attach your 5I>mine7 to anythin in this wor"d you wi"" remain

unhappy# but i! you don7t attach them to any wor"d"y ob-ect# you wi""

never !ee" dukha&7 This is the princip"e o! Sankhya and 2oa&

3edanta be"ieves that there is an Ishwara>srishti (the Ishwara7s

reation) and there is a -eeva>srishti (a -eeva7s reation)& ommon

peop"e wi"" be surprised to hear this# and wonder what these two

srishtis are& 2ou must reconie which is the Ishwara>srishti andwhich is the -eeva>srishti& $o"d and diamonds are not made by you&

and is not made by you& It is the Ishwara who has created o"d#

diamonds and "and& This is the Ishwara>srishti&

Now# to say# 5This diamond is mine# this o"d is mine# this "and is

mine#7 is the -eeva>srishti& 8hich srishti has dukha6 There is no dukha

in the Ishwara>srishti& Dukha is in the creation o! the -eeva& There is

no dukha in "i!e and death# i!e and death are created by the Ishwara&

They do not ive dukha un"ess and unti" you connect your 5I7 and

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5mine7 to them& 2ou !ee" unhappy when someone you are attached to

dies&

I used to sit at the 'anikarnika $hat at Benares# where corpses are

burnt& I have seen hundreds o! bodies bein burnt& I have eaten at the

roadside sta""s when bodies were bein carried to the $hat# but sorrow

touched me on"y when I saw someone I knew in the !unera"

procession and !ound that it was someone I knew and "iked# who had

passed away&

See the di!!erence& The Ishwara7s srishti has jeevana ("i!e) and

marana (death)& It has sanyoga (meetin) and viyoga (partin)# but we

are not a!!ected by them un"ess they are a part o! the wor"d we have

created& *econie the Ishwara7s srishti and ive your acceptance to

His wishes& In the opinion o! 2oa# the entire srishti is made o!

%rakriti& Dukha comes into it because o! avidya& Avidya creates 5I7 and

5mine7& In the 3edanta Shastra dukha e4ists in the -eeva>srishti; not in

the Ishwara srishti& And# in the e4perience o! 3edanta# vijaanatah

e`katvamanupashyatah.

Fvery moment is a !resh start in your "i!e& onsider every day to be

your birthday& iht the cand"es and cut the cake Fvery moment is a

new birth !or you# and a"so the moment o! your death& Somethin new

is comin; somethin o"d is oin& This is our "i!e&hetan is re-oicin in this perception o! the chanes in insensate

ob-ects& In it# chetan is pu"satin and e4pandin& There is chane and

dancin in the Sat (e4istence)& 8hy do you !ee" that any o! these

chanes are ood or bad6 It is your own chetan that is re-oicin and

seen in di!!erent !orms& 8hy shou"d one be desirab"e and another

abhorred6

Anand a"so has many !orms& So# e`katvamanupashyatah. 2our

viewpoint shou"d be such that you see the oneness& And# vijaanatah 9 you shou"d e4perience the Tattva& %atra ko mohah kah shokah 9 then#

what is moha and what is shoka6 Sorrow (shoka) comes !rom

attachment (moha)& Shoka means moha& This is why Ar-una said#

5 &ashto moha 9 my moha is destroyed& ($ita 1E& C:)&7

Shri +rishna asked# ‘Kacchidagnaanasammohah pranashtaste`

dhananjaya *!ita 67. @9-.’ The sukha and dukha caused by moha are

removed by the viyan o! 3edanta&

CE



&a karmanaa vardhate` mohano kaneeyaan.

There is neither sma""ness nor reatness in you& I! you once et the

know"ede o! the Tattva# i! you e4perience it even once# ‘Sa

paryagaachchhukramakaayamavranamasnaavirahshuddhamapaapav

iddham" kavirmaneeshee paribhooh

svayambhooryaathaatathyatorthaan vyadadhaatashaashvateebhyah

samaabhyah.’ He has had a direct persona" e4perience o! that Tattva

‘sa paryagaat.’

8hich Tattva6

‘Sukram akaayam avrinam asnaaviram shuddham apaapaviddham.’

He has seen that Tattva which is shuddha (pure accordin to the

Shastras)# !ree o! the impurity o! avidya# and he is untouched by

anan# even when he is !ast as"eep or unconscious& This $nan is the

!actor that shows the unconscious state 9 and a"so the deep s"eep state

9 and the mahaa pralaya (tota" Disso"ution)& This is the $nan he has

e4perienced&

Akaayam 9 he has no sthoola shareera (ross body)# and no

sookshma shareera (subt"e body)& He is apaapavidhham 9 untouched

by paapa and punya& He has e4perienced that Tattva as bein one withhis own Se"!& He has become the !orm o! the Tattva&

This is a description o! saakshaatkaara 9 the direct persona"

e4perience o! the Atma&

Now# a!ter this description# I wi"" te"" you about the "i!e o! such a

'ahatma& He does not become a mahaaaatmaa (reat Atma) a!ter

death; he is a 'ahatma who is a"ive& He does not become a 'ahatma

when he oes to Swara; he is a 'ahatma here# on earth&

Kavih maneeshee paribhooh svayambhooh.

These 'ahatmas obtain the sakshatkar o! the ever"astin# unchanin

Tattva that has no avidya# 'aya# ross or subt"e body# raa>dvesha# or

karmamala (actions done with a !ee"in o! bein the karta)& Neither

does the Tattva have kalpanaa (imainin thins)& Nobody can

become an akartaa (not the doer) by simp"y shuttin his eyes and

imainin himse"! to be a saakshee (mere witness)& In !act# the !ee"in

CG



o! bein a sakshi is a"so imained& Imposin a !ee"in o! bein an a>

karta is a"so a karma& This is ca""ed maayaa mala (the impurity caused

by 'aya)& 2ou have been iven a ka"pana (somethin imained) !or

you to do and stay in& 5I am the drashta o! my body& I am the drashta

o! my mind&7

5I am a drashta7 is a !ee"in o! the mind# and you# who !ee" this# are

the karta o! this !ee"in& To say# 5he is#7 is a"so a !ee"in# and# 5this is7#

and 5I am7# are a"so !ee"ins& The chaitanya (consciousness) that

revea"s these three imainations does not need any bhaavanaa

(!ee"in) or kartritva (!ee"in o! bein the karta)& That Tattva is

e4perienced as our own Atma& It is shukra (white)# akaaya (!orm"ess)#

avrina (unb"emished)# asnaavir (!ree o! ooin)# shuddha (pure)# and

apaapaviddha (not pierced by paapa); and you have e4perienced it&

This is the description o! such a 'ahatma; o! you# when you attain

that stae& It is not the description o! any other&

A ent"eman was readin the $ita 9 ‘&a jaayate` mriyate` vaa

kadaachit *9. 9- 9 there is no birth and no death&7 Someone asked

him# 58hat are you readin67

5I am readin praises about myse"!#7 he rep"ied& 5%raises about my Se"!

are written in the $ita& I have neither birth nor death&7 This is not the

description o! any a"ien niraakaara (!orm"ess) Atma& It is not adescription o! any Atma that "ives in Swara or 3aikuntha& It is a

description o! the Atma in this very body o! ours# the very same Atma#

a description o! me 9 na jaayate` mriyate` vaa kadaachit.

Have you ever noticed this 9 ‘&a hanyate` hanyamaane` shareere`

*!ita 9. 9-. That Atma obtains neither birth nor death&7 There is no

birth or death !or the !orm"ess Brahman& The bhram (!a"se

understandin) o! the -eeva in the ross body is that it takes birth and

it dies&ome; see what you are& 2ou are not the shareera& 2ou were not born

when the shareera was born& 2ou wi"" not die when the shareera dies&

The $ita describes your reatness; it praises you& It describes your

svaroopa (essence; true !orm)& And# the surprisin thin is that a"" the

Acharyas 9 *amanu-a# 'adhva# 3a""abha# Nimbarka# the Shaivas and

Shaktas 9 a"" say that the Atma is !ree o! birth and death 9 na

hanyate` hanyamaane` shareere`. The body may die# but the Atma#

E/



that is you# does not die& The birth and death are o! the body& 2ou are

neither born# nor do you die# since you are the Atma&

This is the description o! your Se"! that is iven by the 3edas#

Shastras# and the Upanishads# but you pay no attention to it& 2ou

wou"d "isten to a chi"d i! he came runnin and to"d you# 5Don7t put

that in your mouth 9 a "iard has !a""en into the !ood you are about to

eat&7 No matter how de"icious the item is# you wi"" instant"y discard it

and not eat it& 2ou wi"" be"ieve the chi"d& 2et you pay no heed to what

the 3edas# Shastras# Upanishads and 'ahatmas say# when they te""

you that your dukha is caused by your bhram (!a"se understandin)& It

is avidya& This is the vidya 9 the $nan 9 o! the peop"e who dwe"" in

huts# in !orests# and in the mountains& It is somethin that wi"" bene!it

you& It wi"" !ree you !rom the whee" o! wor"d"y sukha>dukha& It is a

vidya that wi"" make you !it and hea"thy&

Sarvathaa vartamaanopi sa yogee mayi vartate` *!ita 8. :6-.

Have you iven any thouht to this6 I! you once et this $nan# it does

not matter how you "ive and what you do& Take note o!

‘Sarvabhootasthamaatmaanam *!ita 8. 9+-’. The Atma is in a""#

everythin is in the Atma& Take note o! ‘(o maam pashyati sarvatra sarvam cha mayi pashyati *!ita 8. :-’. Fverythin is in the

%aramatma and the %aramatma is in everythin&

,bserve it once& The three sh"okas are iven toether&

‘$hajatye`katvamaasthita *8.:6- That# which is the Atma# is the

%aramatma; and that# which is the %aramatma# is the Atma& Three

viewpoints are iven# and then ‘sarvathaa vartamaanopi.’ Then# there

is no paapa# no punya# no raa# no dvesha# no Narak (He"")# no

Swara (Heaven)# no bondae and no rebirth& 2ou et such a reat'ukti ("iberation) when you et this $nan&

Those who don7t have this $nan !ee" !ear at every step& This $nan

makes you abso"ute"y !ear"ess& 'ukti means you become comp"ete"y

!ree in this very "i!e& It is bein !ree o! anima"ity& At present you are as

ens"aved as an anima"# by some ob-ects or karmas& Don7t !ee"

o!!ended 9 anima"ity means ens"avement; somethin to be used by

some other& 8hat purpose does a horse serve6 It is used by peop"e to

E1



ride or pu"" "oads& 8hat purpose does a donkey serve6 It carried the

"oad !or peop"e& This is ca""ed ‘pashutva’ 9 anima"ity&

8hat is your -eevan6 It is !or carryin the "oad o! wea"th or peop"e&

Sometimes you sit on a chair and sometimes a chair (position) sits on

you 8hen you et some hih position and it oes to your head# you

become into4icated with power& 2ou !oret yourse"!& Then# the chair

sits on your head and you think that you are contro""in it& So#

sarvathaa vartamaanopi.

This is pashutva; it means bein contro""ed& 2ou are contro""ed by

ob-ects at times and by peop"e at times& Sometimes you are ru"ed by

re"atives# sometimes by your own !ee"ins# and sometimes by Devtas&

A"" your dependence is removed when you obtain the $nan 9

sarvathaa vartamaanopi& Nobody can ive you sorrow and nobody

can ens"ave you& There is no bondae !or you& This is ca""ed 'ukti&

Svaatantryaat sukhamaapnoti svaatantryaatmaparamam padam.

2ou obtain the svatantrataa (independence; !reedom)# and a""

bondae is cut away& So 9

Kavirmaneesheeparibhooh svayambhooh.

Kavi 9 you e4perience that Tattva# which you are&

8hat are you6 2ou are a +avi# meanin# you are omniscient& 2ou are

conscious o! everythin&

Maneeshee 9 you have the wea"th o! maneeshaa 9 the inte""ect that

ru"es the mind in the riht way& This is a description o! you&

0aribhooh 9 you rise above a"" others& 0arito bhavati.

Svayambhooh 9 that# above which you are# is a"so you& It is you#yourse"!# that is everythin&

(athaatathyatorthaan vyadagaat shaashvateeebhyah samaabhyah.

2ou can compartmenta"ie meanins !or a"" time& 2ou can create

di!!erent instituted re"iions and divide Dharma& 0aricharyaat

santaah. Serve the Sant (en"ihtened saes) who have e4perienced the

e`katva (oneness) and have the vigyaana (interated their know"ede

E.



into their "ives) o! the u"timate rea"ity& $o to them and sit with them&

They do not ive sermons& They do not ta"k& They do not converse

with us& 8hy o and sit with them6 It is not necessary&

(aste`shaam svaira kathaah" taa e`va bhavanti shaastraani.

8hat they speak !ree"y# -okin"y# is ca""ed the Shastras&

8hat are the Shastras6

It is the sport o! en"ihtened 'ahapurushas& It is their entertainment&

Their causa" words become the Shastras& This is why a person shou"d

associate with the Satpurusha (peop"e estab"ished in the Sat)& 2ou

shou"d e4perience this yourse"!& 2ou wi"" yourse"! become a kavi#

manishee# paribhu# and svayambhu& 2ou# yourse"!# are sarvagya

(omniscient)& 2ou are inte""ient& 2ou have a ood understandin& 2ou

have been iven an inte""ectua" capacity to make new inventions and

discoveries& 2ou have contro" over you mind& 2ou are above

everythin& 2ou are# yourse"!# everythin& And# you can create a

samvidhaana (onstitution; book o! ru"es) o! the who"e wor"d#

Brahma# 3ishnu# Shiva# the Devtas# Danavas# and human beins&

8hen6

8hen you have e4perienced this oneness& I! you cut yourse"! up as aHindustani# you cannot understand the samvidhan o! %akistan& I! you

cut yourse"! up as a %akistani# you cannot understand the samvidhan

o! India& However# i! you are one# you can understand the samvidhan

o! the who"e wor"d& Not on"y understand# you can a"so make it& 2ou

can even make the samvidhan !or birds and anima"s# worms and

moths& They# too# have their own codes o! conduct& And# you can

make it !orever&

This capacity is in you# but it is hidden& 8hy do you consider yourse"! to be pitiab"e6 Doesn7t the earth ive you space to stand on6 Don7t

you !ind a p"ace to s"eep6 2ou see# the mind creates a "ot o! troub"e&

Shri Udiya Baba-i 'ahara- used to te"" us about a bear whose

b"anket was too short !or him& He was rumb"in that his head was

e4posed i! he covered his !eet# and his !eet were e4posed i! he

covered his head&

A 'ahatma was passin by# and heard him rumb"in& 58e""# my

brother# you cannot make the b"anket bier# but you can make

E:



yourse"! sma""er& =o"d you "es and cur" up# then you can cover your

head as we"" as your !eet#7 he said&

This inabi"ity to make ourse"ves sma""er is moha&

A man was on the vere o! bankruptcy& He had seven cars# and hue

debts& I asked him# why he did not reduce his e4penses&

5'ahara-# any reduction in my "i!esty"e wi"" damae my reputation#7

he said& 5I am !orced to increase my debts to maintain my position in

society&7 'y brother# i! you can7t increase you income# you can reduce

your e4penditure& 8hat is the va"ue o! this !a"se disp"ay o! a!!"uence6

=or this# a person needs $nan& He needs inte""ience and the capacity

to raise himse"!& He needs to have the e4perience o! his Se"!&

And# where wi"" this come !rom6

It wi"" come !rom 3edanta&

Tomorrow I wi"" te"" you about the "ast portion o! the Upanishad 9 the

si4 mantras about vidya>avidya# sambhooti>asambhooti# and the other

three mantras&


%ravachan C&

E0



The Ishavasya Upanishad e4p"ains how a person shou"d "ive# in a very

simp"e sty"e& Some "earned peop"e inore its simp"icity and use their

"earnin to make it seem di!!icu"t and comp"e4# because when we try

to !ind hidden meanins in somethin that is straiht!orward# the

straiht!orward meanin ets covered up& Say what you want to say in

simp"e terms& There is no need to make it sound heavy and

comp"icated&

There are three mantras about how we shou"d "ive& %eop"e say that

what is stated in the 3edas is the most superior $nan# and the 3edas

say that what the 'ahapurushas say is the most superior $nan& There

is one point that has been iven twice in these si4 mantras&

‘/ti shushruma dheeraanaam ye` nastadvichachakshire` 6:.’

This ha"! mantra is iven twice in these si4 mantras& The 3eda says# 5I

have done shravana ("istened to) the dheera (e4perienced) purushas&

They have e4p"ained it to me&7 The 'ahapurushas be"ieve the 3edas

to be the pramaana (!actor that estab"ishes)# and the 3edas say that

what the 'ahapurushas say is the praman& There!ore# pay attention to

the instructions and teachins o! the Satpurushas& This is one point&I wi"" te"" you about the description o! another point that is iven in

these three mantras& It is e4treme"y simp"e& They say that there is

vidya and there is avidya& %eop"e who are ru"ed by avidya o into

dense darkness# and peop"e who are ru"ed by vidya o into an even

denser darkness& How strane %eop"e hear about vidya>avidya and

wonder what it is&

I am not re!utin the commentaries o! anyone& It takes a "ot o! time#

"earnin and brains to re!ute anythin& I am -ust e4p"ainin thestraiht!orward meanin&

There are two Tattvas in our "i!e 9 vidya and avidya& The

gnaane`ndriya (sense orans) that ive in!ormation are the vidya>

tattva& 2ou see# there is a samanvaya (union; -oinin) o! nan and

anan# vidya and avidya# and karma and nan in our "i!e& 2ou see with

your eyes and wa"k with your !eet& The eyes te"" you where to o and

the !eet take you there& The !eet cannot see and the eyes cannot wa"k&

E?



8hat is this "i!e o! ours6 It is ca""ed# ‘andhapangunyaaya 9 a ood

po"icy between the b"ind and the "ame&7 Two bears were sittin on

the roadside& ,ne was b"ind and one was "ame& They bean to

converse& 5'y brother# I have a reat desire to o to Badrinath to et

Bhawan7s darshan#7 said the "ame man# 5but I cannot wa"k&7

5And I cannot see#7 rep"ied the other# 5but I wou"d a"so "ike to o&7

They decided that the "ame man shou"d sit on the shou"der o! the b"ind

man# and uide him# and thus# they wou"d both reach the pi"rimae&

+arma is b"ind 9 it does not know the path& It "acks vision& However#

the nose wi"" uide your hand to the !rarant !"ower& The tonue wi""

te"" you about the !"avor# the ears wi"" te"" you where the sweet sound

comes !rom# and the skin wi"" te"" you what is so!t and what is hard&

This "i!e o! ours is a combination o! nan and karma&

I! you o on sittin and do not wa"k# your "es wi"" become use"ess&

2ou shou"d sit and you shou"d a"so wa"k& 2ou shou"d s"eep and you

shou"d a"so stay awake& 2ou shou"d eat and you shou"d a"so !ast& 2ou

can !ast once a week or once a !ortniht& It is Dharma to eat# because

it is necessary to stay a"ive& It is a"so necessary !or our "i!e to have a

vrata (ritua" asceticism)& It is necessary to speak and it is a"so

important to remain si"ent&

The @uestion is# i! we remain in avidya and o on doin karmaswithout any study or understandin# workin "ike an automaton# then

9 andhatama – we wi"" o into jadataa; we wi"" become insensate&

And# i! we don7t do karma# we on"y study and understand# our

understandin wi"" be superior# but a part o! our "i!e wi"" be wasted i!

our "imbs remain inactive&

Thus# i! you on"y immerse yourse"! in obtainin $nan# you wi"" drown

yourse"! in the bhogarasa (the sweetness o! indu"ences)& There wi""

be a di!!erence in the jadatva ("ack o! consciousness) o! takin p"easure in karmas and the -adatva o! takin p"easure in bhoga

(indu"ences)& The bhoa>rasa "oves -adatva# vaasanaa (avid desires)

wi"" !i"" your mind# and you wi"" be immersed in darkness& This is why

we have to proceed by acceptin the meanin o! vidya and avidya to

be a combination o! karma and nan&

#idyaam chaa vidyaam cha yastad ve`dobhayasaha. 66.

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=irst it is said that there is vidya and avidya& Avidya "eads to darkness

and vidya "eads to an even deeper darkness& The !ruit o! vidya is

di!!erent and the !ruit o! avidya is di!!erent& The Satpurushas have

iven us the teachin that we shou"d have a wise combination o!

karma and nan in our "i!e&

Then# you wi"" be ab"e to use karma to cross over the -adata o! death#

and vidya wi"" ive you the e4perience o! amritva (bein ever"astin)&

These three mantras e4p"ain the need !or a samanvaya o! karma and

nan in your "i!e& This is not a description o! that $nan 9 that vidya 9

where $nan and the sub-ect o! $nan are one& That the Atma and the

Brahman are one is a so"id description o! the proram o! our "i!e& 2ou

shou"d understand and act; work and understand& 2ou have to keep

"ookin !orward and wa"kin ahead; wa"kin ahead and "ookin

!orward as you o& I wi"" ive you an e4amp"e# in case you are not

c"ear about what I mean&

There was a man who was a"most b"ind& He cou"d see up to ten !eet# i!

he he"d a "amp in his hand& A 'ahatma to"d him to take a "antern in

one hand and a torch in the other# and wa"k one mi"e& 5I can7t see

beyond ten !eet 9 how can I wa"k a mi"e67 he asked&

5Ho"d the "ihts in your hands# and wa"k up to the point you can see#7

said the 'ahatma& 5A!ter that# wa"k ten !eet more& $o !orth in thismanner# and you wi"" be ab"e to wa"k one mi"e&7

2our understandin wi"" increase when you do karma# and when your

understandin increases# you wi"" become ski""!u"& The more ski""!u"

you become in "i!e# the more you wi"" proress& Bein id"e wi"" throw

you into dense darkness# and so wi"" the inc"ination !or on"y bhoa&

2our "i!e shou"d contain karma accordin to your nan# and nan

accordin to karma&

The other three mantras are about sambhooti (birth) and asmabhooti(death)&

Sambhootim cha vinaasham cha. 6,.

This is a"so a so"id point that you can brin into your "i!e&

reation and disso"ution 9 both mean this ross wor"d& Sambhooti

means the kaarya brahm (the Brahman that is the e!!ect; the wor"d)&

EC



And# asambhooti means the kaarana brahm (the Brahman that is the

cause)&

'y brother# what does the karana brahm and karya brahm matter to

us6

It matters& It serves the purpose o! te""in you about a so"id !actor in

your "i!e& 3idya and avidya come into the sphere o! saadhan (methods

o! spiritua" proress)& The karya brahm and the karana brahm are the

saadhya (oa" o! the sadhana)&

A ent"eman went to a 'ahatma& He wanted to ask the 'ahatma

whether he shou"d on"y meditate on Bhawan# or whether he shou"d

a"so carry out wor"d"y activities& He !e"t that his work wou"d be

ne"ected i! he did on"y meditation# and that his dhyana wou"d be

ne"ected i! he did on"y his work& He took a bou@uet o! !"owers as an

o!!erin# and ave it to the 'ahatma& The 'ahatma took the bou@uet

and "ooked at it with reat interest& He e4amined it c"ose"y# and kept

ta"kin about the beauty o! each !"ower# the artistic way the bunch was

arraned# etc& He became comp"ete"y enrossed in the bou@uet& He

did not even "ance at the man who had brouht it&

The man !o"ded his hands& 5'ahara-#7 he said# 5it wou"d have been

better had I not brouht the !"owers %"ease "ook at me# at "east7

5Don7t you want me to "ook at the bou@uet you have brouht6 3erywe""# I wi"" throw it away#7 sayin this# the 'ahatma threw the !"owers

to a corner o! the room& The man ran to pick it up& 5No# 'ahara-#

p"ease don7t throw it away& I have brouht it with reat "ove& %"ease

"ook at it and a"so "ook at me& I! someone sees on"y the person who

brins the i!t# he disdains the i!t# and i! he "ooks on"y at the i!t# he

disdains the person who has iven him the i!t&7

The 'ahatma smi"ed& 5This is the answer to the @uestion in your

mind& This is the attitude we need !or our "i!e& This sansaara(interactive wor"d) is the creation o! an e4traordinari"y ski""ed artist&

ook at Him and a"so "ook at His creation&7

2ou have twenty !our hours every day& 2ou s"eep !or si4 hours# spend

si4 hours in matters pertainin to your body# and si4 hours in wor"d"y

activities& 'y brother# ive a "itt"e time a"so to the one who has

created this wor"d !or you&

Don7t you ever notice these thins6 8ho made the ears in your body

that enab"e you to hear and understand what peop"e say6 8ho made

EE



the eyes that enab"e you to see the word and a"" the beauti!u" thins in

it6 =rom where did you et your tonue6

Don7t !ocus on"y on the tonue# ears# eyes# etc& 8hat beauti!u" thins

are iven to you by this prithivee (earth)# "ike the !rarant roses you

p"uck 2ou inha"e the !rarance o! the -asmine and the "otus& 2ou

make per!umes and keep them in your house# but who puts the

!rarance in the prithvi6 Have you ever iven any thouht to this6

The !"avor o! the !ood comes throuh the rasa (-uice) on your tonue

9 rasohampsu kaunte`ya *!ita @. 7-& The sa"tiness# sweetness#

bitterness# sourness etc have been p"aced by someone& Do you rea"ie

this6 So# i! you do not see the creator and see on"y the creation# you

wi"" be turned away !rom the one who has created it !or you& 2ou wi""

be ui"ty o! inratitude& And# i! you "ook on"y at Him# you wi"" not be

showin respect to His creation& 2ou wi"" be disdainin His

cra!tsmanship& So# my brother# "ook at the karya brahm that is His

ross creation# and a"so ive some time !or dhyana and prayers&

#inaashe`na mrityum teertvaa sambhootyaamritamashnute`. 6,.

Use the karya brahm to save yourse"! !rom becomin -ada and bein

cauht by death& And# meditate on the karana brahm to savor theamritva& 2our "i!e shou"d contain both e`kaagrataa (concentration)

and vikshe`pa (disturbance)& 2ou shou"d remember to do the thins

you want to do# and do them systematica""y# and you shou"d a"so et

proper rest&

(uktaahaaravihaarasya yuktache`shtasya karmasu

(uktasvapnaavabodhasya yogo bhavati dukhahaa *!ita 8. 6@-.

S"eep we""# wake up we""# and work we""& 8hen the orders come#

ac@uiesce si"ent"y& 2our hands have immense capacity !or work& The

3eda Bhawan says# ‘Ayam me` hasto bhagavan. Ayam me` hasto

bhagavattarah 9 this hand o! mine is Bhawan& It is superior to

Bhawan& Ayam me` hasto shivaabhimaashanah. It has the capacity to

bestow ood !ortune to anyone it touches&7

Narayana 2our hands have tremendous capabi"ities& 8ork# but don7t

!oret the one who ave you hands& %ad rachanaanuchintaya. =ocus

EG



your mind# and be rate!u"& $ratitude is a sadguna (ood @ua"ity); it is

a sadbhaava (oodwi"")& The 3edas say that they do not speak !or

themse"ves; they state the thins that the Satpurushas have said&

/ti shushruma dheeraanaam ye`nastad vichachakshire .̀ 6.

The 3edas a"so sit at the !eet o! the Satpurushas# and "isten to them&

They are eaer to hear the commands and teachins o! those who are

dheera (e4perienced; whose doubts are reso"ved)# and not in!"uenced

by vikaara (menta" distortions "ike aner# reed# "ust# etc)& The 3edas

accept and pub"icie what the Satpurushas say&

Satya is hidden; there is an aavarana (coverin) that hides the Satya&

8here is the avaran6 2ou think that you see with your eyes# but the

power to see is in nan# and that is in your hridaya (emotiona" mind)&

2ou think that you see the "iht o! the sun& No# Sir& The "obe that is

the sun is an avaran& The %aramatma has kept two coverins over

Himse"!& The sun is one more coverin# and it is He who sees !rom

behind the pupi"s o! your two eyes&

See the one who is the hiranyagarbha 9 the o"den vesse" 9 who is

behind the e4terna" sun and behind the eyes& The eyes are a"so an

upaadhee (superimposition)# and so is the orb that is the sun& Bothhave one nan# one e!!u"ence# one chetan&

%attvam pooshannapaavrinu satyadharmaaya drishtaye`

*$rihadaranyaka <panishad >. 6>. 6-

8e are the di!!erent "ihts# but the e"ectricity is one in them a""& The

sun# moon# !ire and stars i""uminate ob-ects !rom outside# and the eyes

9 in the antahkaran (!our!o"d mind; subt"e body) 9 i""uminate them!rom within& But i! we "et o o! the antahkaran and the eyes# we are

not e!!ected by the contraction or e4pansion o! "iht& So# et a direct

persona" e4perience o! the Satya Dharma# prayin to the

%arameshwara has to be part o! our "i!e& 8e must a"so et the !ee"in9

(osaavasau aaditye` poorushah sohamasmi.

The %urusha (%aramatma or His part) in the sun is the %urusha in our

antahkaran# and He is the %aramatma& He is one in both&

G/



The Dharma Shastras say that the water o! a river is pavitra (pure

accordin to the Shastras) on"y as "on is the river is connected to its

source& I! it ets cut o!! !rom its source# !orms a poo"# it is not suitab"e

!or bathin in# even i! it is water !rom the $ana-i&

The stream o! your "i!e had so many dreams& So many so them were

shattered# but your jeevana ("i!e) continues& There is a stream o! $nan

in you that watches the shuttin down o! a"" your orans o! action

whi"e you are in a state o! sushupti (deep s"eep)& It is aware o! the

duration o! a dream"ess s"umber# in which you did not interact in the

jagrita (wakin state)# in which you knew nothin about how "on

you s"ept; which room you s"ept in# or who e"se s"ept a"on with you&

8ho is the one who knows this6

The sum o! your nan when you are not aware o! the time# p"ace#

individua"ity# tota"ity and position o! your body whi"e s"eepin# is

within you& It is present in the physica" !orm o! every bein# in every

ob-ect# in every p"ace# at a"" times# as a"" !orms& It is He& Nothin

e4cept He e4ists&

So# come; "et us pray to the %aramatma& 8e have been commanded by

the Upanishad 9 ‘=m krato smara kritam smara. , -eeva# dominated

by karmas# who has nan and makes reso"ves# remember7

8hat shou"d I remember65*emember the %aramatma whose !orm is the ,mkara& Kritam smara&

Think o! what you have done ti"" now& Think o! what you are doin at

present&7

So# be a"ert 8ake up Stay awake Attach the name o! the %aramatma

to your "i!e& Takin His name he"ps you to think about Him& 2ou can

take any one o! His names&

&aamnaamakaari bahudhaa nijasarvashaktih tatraarpitaaniyamitasmarane`na kaalah" e`taadrishee tava kripaa bhagavan

mamaapi.

, %rabhu 2ou have created many names !or 2ourse"!# and !i""ed each

one o! them with a"" 2our shakti (power)& 2ou have not p"aced any

restrictions about when we are permitted to take 2our name& 8e can

say it when s"eepin# wa"kin# eatin# whether we are in a pavitra

state or apavitra state&

G1



Apavitra pavitro vaa sarvaavasthaam gatopi vaa"

yah smare`t pundareekaaksham bahyaabhyantarah shuchih.

I! you are in sadaachaara (havin ood habits)# it is ood; but what i!

it is duraachaara (havin bad habits)6 Fven there# you do the

smarana (rememberin) o! Bhawan&

Api che`tsuduraachaaro bhajate maamananyabhaak"

saadhure`va sa mantavyah samyagvyavisthito hi sah.

*!ita +. :-

A duraachaaree (one who has bad habits) is not !orbidden to take

Bhawan7s name& Fven a wicked or "ow"y person can take His name&

He is a"so a citien o! Bhawan7s wor"d&

And#

Api che`dasi paape`bhya sarve`bhya paapakrittamah *!ita ,. :8-&

2ou may be"on to a "ow caste# or stay at a bad p"ace# or do bad

thins; your appearance may be bad and you may "ack !orma"

education# but you shou"d no "oner think about these drawbacks&=m karto smara 9 , you# who works and makes reso"ves 2ou shou"d

remember the ,mkara7s essence o! the 5A>U>'7& 2ou shou"d do

smaran (think about; remember) that *ama# that +rishna# that Shiva#

that %rimordia" 'other& *ememberin them wi"" @uiet a"" your

reso"ves& ,r e"se# your reso"ves wi"" be !u"!i""ed& Be a"ert in the thins

you do&

And# Narayana 8here is the %arabrahm %aramatma6 He is in the

!orm o! the $nan in your heart# in the !orm o! the sukha in your heart#in the !orm o! peace within& However# have a ba"ance o! karma and

nan in your "i!e# and use them we""& Do dhyana# o into Samadhi#

and interact in the wor"d in the proper manner& =u"!i"" your wor"d"y

duties# inc"udin your duty to you mother# !ather and $uru&

Maatride`vo bhava. 0itride`vo bhava. Aacharyade`vo bhava.

2ou shou"d !u"!i"" your duty to your mother# !ather and $uru&

G.



Svaadhyaayaan maa pramaditavyam. Never ne"ect to do

svaadhyaaya (study o! the Shastras# and app"yin them to "i!e)& 2ou

shou"d a"ways do some svadhyaya# and do japa (ritua" chantin o!

Bhawan7s name or a mantra)# and obtain more $nan&

This is the teachin o! the Upanishad# and it brins reat ood !ortune

into our "i!e& ,ur work and know"ede shou"d both be proper& 8e

shou"d "ook within our heart and a"so at the wor"d outside& 8e shou"d

pray to the %aramatma and !ee" one with Him& 8e shou"d remember

to chant His name&

#yavahaara (interaction with others) consists o! two main !actors# and

they are both very simp"e& +eep them in mind& 8hat you hear brins a

new !ee"in in you& 8ords are to be spoken and a"so to be heard&

Speech is an e4treme"y important !actor in "i!e& Be care!u" to never

repeat anythin that is bitter& As !ar as possib"e# speak no untruths#

otherwise your vyavahar wi"" be !au"ty& Don7t say the truth that is not

!it to be spoken o!& To say that you say it because it is true is not the

riht thin to do& It is essentia" to consider both the Satya (truth) and

the hita (that# which is bene!icia")& Speak the Satya that bene!its& Say

what is bene!icia" but say what is true& Don7t speak asatya (untruth)

and don7t speak ahita (what is harm!u")&

Thus# your speech shou"d be truth!u"# bene!icia"# and sweet to hear&And# mita (brie!) 9 speak in brie!# and say thins that are

avasarochita (suitab"e !or the occasion)& et Satya mani!est in your

speech# "et $nan mani!est in your speech# and "et anand mani!est in

your speech& 8hoever hears you shou"d !ee" sukhi# their

understandin shou"d be enhanced and ood habits increase in their

"i!esty"e&

2our swarup is Sat# it and Anand 9 pure e4istence# pure

consciousness and pure b"iss& It shou"d appear in the thins you say&8hat happened at Ayodhya was di!!erent and what happened at $oku"

was di!!erent&

2eeha jasomati hari haldharase`. 2our tonue is 2ashoda 9 "et the

Sacchidananda (SatPhitPAnand) descend into it& et there be

nothin destructive in your words&

2ou speak with your ood in mind; keep the ood o! others in mind#

too& The essence o! vyavhar is that your speech is enhanced& It shou"d

be courteous& Fven i! you have to say somethin harsh# the ood o!

G:



the other person shou"d de!inite"y be behind it& A doctor operates upon

his patient# or ives an in-ection# or bitter medicine# but the purpose is

to bene!it his patient& 2our speech shou"d not be bere!t o! hita& It

shou"d be satya# hita# mita# priya (sweet to hear)# and appropriate to

the occasion& 2our vyavhar shou"d be shuddha (pure# accordin to the

Shastras)&

There is one point that is rather hard# but you e4perience it& Do you

ever et the !ee"in o! wantin to hurt someone# or harm someone6

This is one point&

The second point is whether you want to keep anyone in anan& Do

you wish to ive someone somethin that wi"" take him c"ose to

death6 I! so# your vyavhar is wron& I! you want to be destructive 9

create stri!e between a husband and wi!e# or !ather and son# or two

!riends 9 it is wron vyavhar&

2our mind shou"d be !ree o! any desire to hurt or harm anyone in any

way# and your speech shou"d contain Satya# $nan# and Anand& I! you

have these 9 proper !ee"in and proper speech 9 in your "i!e# your

vyavhar wi"" a"ways be proper& 2our %arty# caste# re"iious sect#

country# and a"" humanity wi"" be as it shou"d be&

Don7t "eave thins to others& Don7t "et your mind be su""ied& I heard

about an incident when 'oti"a" Nehru to"d 'a"viya-i# 5I wi"" endure it#even i! you ive me a hundred abuses&7

58e""# but why shou"d I soi" my tonue with abuses67 rep"ied

'a"viya-i& 8hen you say somethin "ow"y# it does not su""y the other

person& He can save himse"!# but your tonue wi"" be su""ied& 8hen

you wish to harm someone# your heart wi"" be harmed# whether the

other person is harmed or not& 2our heart is the em o! ems# the

treasure o! treasures# and that wi"" be su""ied&

This is why our 3edas# Shastras and %uranas teach us to movetowards Satya and $nan& They ive the teachin that the Atma and

%aramatma are one& However# it is up to us to incu"cate the teachin

into our "ives& This is the essence o! the Upanishad&

0oornamadah poornamidam poornaat poornamudachyate`.

That is poorna (who"e; comp"ete in itse"!)& This is poorna& %oorna

comes !rom the poorna# and poorna remains poorna even when

G0



poorna is taken !rom the poorna& The 3eda>Shastras have mani!ested

to make your "i!e# inte""ect# know"ede and Atma poorna&


IsHanu Bhuti

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