One fiftieth Shloka says, "prakarnah pratipaadasya arthasya tad adi ant yo ho Up-paadnaam, upkrammam, upsamhaaro" They say, whether it's a book, or it's a scripture or a speaker giving a speech, his speaking and his conclusion of the subject should be similar. This is what we call - Upkramaha and Upsanhaara. Prakaran pratipaadasya, Vastunah tatmadhyeh|| Paunhah Punyena|| Pratipaadnam Abhyaasa|| They say, the subject you're studying or the subject you are learning from the Guru, That subject, again and again, In different ways, when it is explained, then, this itself is called Abhyasa. Prakaran pratipaadasya advitiya vastunaha Pramaana ma Nantaraha vishaya kaarnam|| Apurvatah- the thing which we'll call original or the subject that is being spoken about or that which you're studying, That is in itself so great, that no one has ever said it in this way. They say, no, "Ghalib has his own style of narration." They say, many people talked about love, but Ghalib has a unique style. The subject would be the same. Now, let's see. At the end of the 12th century, there was Kabir Sahib. He talks about Gyana, but he has his unique style of saying things In 14th century, Guru Nanak Dev Maharaj came, but his style of speaking is entirely different. But, is the Truth also different? The Truth is not different. Okay. Kabir Ji's speech, it is very thorny akin to the beating of a staff And Guru Baba's Bani is sweet like rock sugar. Like jalebi (a kind of Indian sweets)- dipped in sugar syrup - so sweet! Such a Guru (Baba Nanak was) who never used any word that pinches or pierces the heart. Such sweetly he speaks With such so much love and sweetness, He explains things. In such a way that anyone can understand. Kabir Sahib speaks with his logic and speaks on the bang of a stick. He doesn't spare anyone Guru Nanak, though doesn't spare, but still speaks very sweetly. 'Kutta Raj Bahaliye, Fir Chakki Chatte' The King who was ruling at that time was unjustly- For him, Kabir Sahib said so -If the dog is made to sit on a throne, still, what would he do? So, he'll lick the grindstone, nothing more. Means, the King at that time, For that King, he spoke these words. He's addressing him as the King! Paap di janjh lai kabulo dhaaya. Jori mange daan ve Laalo|| Here such a bridegroom has come From the Kabul, He has come, and lifting our girls forcibly. This sinful man has come. He speaks, surely, he speaks, but the style Guru Nanak Sahib has, that style Kabir Sahib doesn't have. Okay- The word 'Satnaam' has been used by Kabir Sahib earlier; Guru Nanak Sahib came later- If we go chronologically. -Satnaam Saakhi- This word was used. I will narrate that 'sakhi' that belongs to 'sat.' I will give that name that belongs to 'Sat.' I will narrate the sakhi of Satnaam. Guru Nanak also says, 'Satnaam.' "Satnaam padh mantra sunaya." And Shankaracharya came And, pretty earlier (then them) But, his style is totally different. Completely classical He speaks in Sanskrit language. He talks about Nirgun-Sargun. In Sargun also- like Shiva's, Durga's, so many stotras (he wrote). He also speaks on Bhakti rasa as well as Vedanta. He also speaks Saundarya Lahiri too. And the primary Prakaran granth of Vedanta. And (then) there's Brahman Sutras commentary and Upanishad Absolutely technical language. Kabir speaks in Banarasi in Hindi. And Guru Nanak Sahib speaks in? He has two to four languages, which are mixed. A bit of Gurmukhi, some Hindi. A little of Sanskriti too, is there. Not Sanskrit, but Sanskriti language. Because, he wandered so much. Whichever place he went, he spoke in its regional language. So we come across his commentaries in different languages The Truth is the same, but Swami Ramananda says in a different way. Jaidev Ji speaks differently. The Truth is the same. But, Chaitanya Mahaprabhu's portrayal of devotion is different And Sant Namdev Ji does it differently. Dhanna Jat does it in another way. So, everyone's style of description Is unique. But, you don't say this that the one I adore, only their way of describing is the best- others aren't good enough. Don't do this 'thine-mine.' I remember, once I was At a place; so, they belonged to village. (Those) People belonged to a village in Punjab. Although, the incident is of Canada. So, one person said, "This is our Bani, you're speaking about our Bani." So, meanwhile, an elderly was sitting there, he was Robust, broad, strong man; In very loud tone, he said, "The Baba belongs to all, Bani belongs to all..." But, the way of describing the truth varies from Sant to Sant That's why when you read about different sages; listen about them, Then, their different ways of telling things; a distinctive taste which they speak with- So, all tastes should be savored. Or would you eat moong daal every day, and nothing else? You change the lentil daily, you change the veggies daily. So, it's Bharat's glory, honor, That in this country, the Truth Has been said in so many ways, There are 108 Upanishads. Right! Bhagvad Geeta. Everyone's way is different. Guru Granth Sahib's Bani is entirely different. But, the Truth is one and the same. But, in how many different ways has Truth been elucidated?! The question is, why? -So that the listener Can realize the Truth. So that you can realize the Truth. Falantu prakaranaha pratipaadasya. Aatmajanasya. Tadanushthanasya-va. Tatr Tatr Shroyamaana Prayojanam|| Va tatr-tatr shroyamanam prayojanam. They say, our main subject is to realize knowledge of the self. Now, through realising the Self what would you get, what things would you achieve? -All the description of this fruit- A Guru must necessarily provide. And if someone has written a book, then, in the same, it should definitely given He should be told this again and again. Let's take the next shloka. Adwitiya vastugyaanasya tatpraapti prayojanam shruyate|| When one hears this, you know, that this benefit I will get, Okay, there would be bliss. Now, some people Some people, yesterday, in the evening session, Big and small bodies; the big and small minds present within them, So, several of them were saying, "They are singing -Aanandoham, aanandoham; the feeling of bliss hasn't dawned yet" When would it come? So, until the feeling of Aananda doesn't comes, so, how should we consider, we're 'aananda swaroop.' So, the question is absolutely genuine. So, the result should be aananda. So, aananda should be felt as well, isn't it? Guru Ji is speaking; okay, we're listening. But, our mind, Our mind isn't experiencing the Ananda! Right? So when did I say, the mind is bliss embodiment? Did I say, the mind is bliss-embodied? What did say about mind's nature- 'Sankalpah Vikalpah Aatmak Manah' Didn't I say? Sadness, joy, give, take- that which reflects on this-it's the mind. The mind is that child- Did you ever see small kids- (Always asking) "What's this?" "What is this?" "What is this?" Okay, at times, he does not even wait for the answer that listen at least, what is it. He will ask even before that, "What is this?" What is that? Parents say, "Well, hold on a bit. Listen, at least!" Okay, give any reply to him. He will again say, "What is this?" There is no difference between the mind and a kid. The way a kid likes to ask the same way, your mind Really enjoys asking questions. Well, though I listened to the eternal wisdom; found no bliss. Who? When did I say, your mind would attain bliss- just by listening? When did I say that mind will leave giving thoughts and anti-thoughts- since now you've listened to Vedanta? What I said, "You're the embodiment of bliss." It's of the mind, I didn't say that. Did I say so? This is just like that, "Well, we heard all the Knowledge, but, stomach-ache didn't go!" But, my eye is still weak. The eye glasses didn't go off. When did I say, by listening to Gyana, eye glasses will be removed, or the stomach-ache would go? Did I say something of that sort? Once, in a congregation, after listening to Vedanta satsang, A mother who was seated on the floor; after conclusion, she had to get up. When she had to get up, there was a lot of pain in the joints. So, holding the joint, she got up with great difficulty and said, "Oh, my!" So, Mahatma Ji was there itself. Mahatma Ji said, "Mother, despite listening to so much Knowledge, "Oh, my!" is only what you could utter?" The lady was a Punjabi! The lady said, "Maharaj, the joints didn't listen to satsang!" My joints haven't listened to satsang. It's my ears and mind that have heard it. So, for pain in the joint, if the tongue said something for it, then, how does it matter? Punjabi women and Haryanvi women have no match. I have just bore one a few days ago- a Haryanvi mother. She says to me. She was saying, she was complaining to me about Sakshi Chetna. She said, "She's telling me that you'll have to give a test' Tes-T. She said, "Now, at this age, how do I give the test?" Had I been literate, then it would be fair. I have not studied even till grade 6, and I'm told, "I'll have to give a test!" And if I fail, they won't allow to sit inside. -Won't allow me to sit. Now, at this age, what should I do? I said, "You don't worry. No one will take your test." But, her tongue didn't stop. After that, she told me this in 10 different ways that, "Why are they saying this to me?" Gita and Vichar Chandrodaya's test will happen first My own Self is the embodiment of bliss. The mind listened. But, the mind says, "But, how is this possible?" Okay. The listening done by ear, The mind. But, who understood? -The intellect. So, the intellect has understood Or did it not? Say, Ish? The intellect got it. The child behind-Bengali. Got it? Madhav. Got it? The intellect understood. But, the mind is still a kid... Crying! So, what next? The joy is still elusive No bliss was attained. When will that happen? Merely by listening, it will happen? Or would you need to do something more as well? Who is this, shouting? Who is shouting? -The mind. A bit of remedy for mind, I'll tell you that as well. It's coming. The same subject is coming up. Arthvaad Prakaran|| Pratipaadsya|| Tatr-tatr prashansanam arthvaad|| Again and again, this subject's glory is sung, that what you're listening to, This no one would narrate and explain to you. And this what you're listening to, you'll benefit greatly from it. It's great glory, that is, it is said, even that should be narrated. Adwitiya va-vastu prasansanam- In Chandogya Upanishad, it is said that as many times the praise be sung of this eternal esoteric Knowledge, it's still less. Now comes Up-patti - What does Up-patti mean? - Prakaran pratipaadhya arthsaadhane|| Tatr-Tatr suyamaan|| Yuktir Up-pattati|| Up patti means that by giving different demonstrations, this subtle and hard subject, Guru Ji should explain. Means, all responsibilities are falling onto Guru Ji! So, means, if you don't understand properly; then, it's Guru's mistake, not yours at all! As per Vedanta Sara. So, Guru should also demonstrate to you. If there is a need to stand and write on the board, then, he should stand and write as well to explain you. if need be to explain something by holding a flower, box, or jug in hand- then Guru will have to give these demonstrations. This is called Up-patti. They say, "Iti aadyou advitya vastu, saadhane vikaarasya|| Vaacharanam maatratve jugti hi shuyate||" They say, "After great effort, when, in this way, somebody is explained this subject; then," How can it be even possible that he does not get realization of Brahman? Let me say again, "The realization is being done for the intellect." The mind is finding joy in that as well. The mind is giving thoughts and anti-thoughts in that as well. How can this be? How can this be? When would it happen? When would it happen? It goes into the 'when and then' of it When we would do this, you know, then that would happen. When we'd do this, then it would happen. When that would happen, then this will happen. How to know that if we've got self-realization or not? But, first, the thing to understand is, Am I bringing the self realization to your hand, foot, eye, ear? -To the mind, the intellect, or to the reflection or the Conscious One? Who is listening to that Knowledge? Who is getting it? -To the intellect. Okay, speak truly. Did the intellect not understand this? Aren't you getting convinced that That Atmachaitanya and Brahmchaitanya are one and the same. Did this thing not get clear to you that "Tat Tvam Asi" There's no distinction between "Tvam" and "Tat." Because we used bhaag-tyaag lakshana vritti, right?! So, we left the opposite parts. Common parts were held onto.
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