Transcription
Hey, oh.
Um, what is this? Not self. Not self. That which is not me, but appears to be me, right? And the first, what you can say, is the aspect of not-self is the gross body, the physical body that we see. Why gross? Because it can be perceived by the senses, right? And we have seen how Shankaracharya explains what is this gross body, and we have also seen how he is pushing us to detach from the body, right?
In the explanation itself, then Shankaracharya has taken up the topic of *vishaya sakti*, attachment to the world of objects through the body. See, the world of objects are connected to the body. But because I consider myself to be the body, I become attached to the objects. My car, my house, my brother, my wife, my husband. Whether you say objects or people outside, they are connected to you via body. So, by detaching yourself from the body, you are actually detaching from the world of objects.
But it takes it in different steps. First is, he says, you detach from the world of objects. Detach from the world of objects means what? You are not dependent on them for your joy. Please note this point. When you say, "I am detached from something," what do we mean by that? Are you away from it? Not necessarily. I can be still seeing in the staying in the same house, but I can be detached from the house. I can be staying with the same people, but I can be detached from them. See, running away is not the solution that is given by Vedanta.
Vedanta is telling you, you stay there, but be detached. How is it possible? Many people, many times, ask this question, "Swamiji, every time they say that you should not have attachment towards your family and towards your life partner, etc., but you see, it is not right, you know, they loved us so much. And again, suddenly now we are studying Vedanta, so suddenly we start detaching. How will it be?"
So, you understand the difference between love and attachment. Nobody is telling in Vedanta not to love people. Actually, Vedanta is teaching you how to love everyone, isn't it? Because that is bliss. Love is happiness. So, Vedanta is actually telling you to love everyone. The problem comes when, the problem is when that love becomes attachment.
So, how does love become attachment? Puja Gurudev used to give one very simple formula. He used to say, "What is attachment? Attachment is equal to love plus expectation." So, when I love somebody or something, and I expect something, then I am attached to that. Example: I love my watch. See, I am not saying I love *a* watch. I love *my* watch. And then I expect the watch to work, isn't it? Every time I look at the watch, it should tell me the time. If it is not showing me the time, then what happens? I say, "What is this? What is wrong with my watch?" Then I change. Why? Because love is there, but on top of that love, there is expectation, correct?
Same thing with people also. I love my friend, or my brother, or my sister, or my mother, or my wife, husband, anybody. And plus, I expect them to do something for me. I expect them to love me in return. Now, the moment love plus expectation comes, it becomes attachment. So, what you let it become attachment. What is the issue? The issue is, the expectation will never be fulfilled. Expectation has got this funny thing. You expect love from somebody. You expect somebody to do something for you. If they do, your expectation increases. If they don't, you become sad. So, actually, whether they do or they don't do, you are never satisfied. And as the expectation keeps growing, you start taking them for granted. Why? Because already they have fulfilled expectation last time. So, now what you say, "Now that person has to do."
So, love plus expectation. That expectation is a factor which is always creating problem. Why? Number one, everybody will not behave according to my expectation, isn't it? I may expect something from somebody, doesn't mean they will do like that. Then we say also, "I never expected this from you." That is your problem. You never expected. I was planning to do this all while you did not expect. Is your problem. So, love plus expectation is attachment. Now, attachment results in sorrow. Love results in joy. Simple logic.
Now, if attachment is resulting in sorrow, though love is resulting in joy, where is the factor which is giving me sorrow? Expectation. And what is the expectation? Now, let us think more about it. You may say that, "No, no, there are different expectations from my mother, I expect something else. From my daughter, I expect something else. From my phone, I expect something else." Actually speaking, you expect only one thing from all of them: that they will give you joy. Now, which way they give you joy may be different. Not maybe, will be different. But from every single object, or person, or being, need not be person also, it can be your dog. Finally, what is expectation? It will give me joy.
So, what is Vedanta telling? Vedanta is not telling you to stop loving people or objects. No. Actually, it is telling you to love them more. And how can you love them more? When you get rid of expectation. Then you will actually start loving. Then you will actually become free, and you will set them free also, right? Right now, it is like a bondage. Why? Because you are bound by your own expectations, and you have bound them by your expectations. Set them free.
What is the expectation that we have from all the objects and beings? That they should give me joy. Stop having that expectation. Why? Because the joy that you are searching is within you. How can something outside give you joy? Even if you say that they are giving me joy, it is only a reflection of your joy that is coming back to you. It is like the son taking money from father and giving the father a gift. "Happy birthday, Dad." From where did you get the greeting card? From your own money.
So, stop expecting. Expecting what? That the objects and beings will give me joy. In Vedanta, your mind will become free. Why? Because no more you are expecting anything from anybody. So, what happened? So, you are never sad. You know what happened? Now, what happened? This person behaved like this, and you know, then they shouted, then you listen to all of that, and you say, "Okay, all right." But are you not surprised? Then, what is there to be surprised? See, you expected that they will not behave like this, and therefore, when they do, you are surprised. How can they do like this? Why? Because it went against your expectation. Suppose you don't have any expectation, then you are not surprised. Then what? Then you are expecting the unexpected. But rather, you don't care about expecting or unexpected. You're free.
So, Vedanta is not telling you to stop loving things and beings. It is telling you to stop expecting joy from those things and beings. This is called as giving up of attachment. So, you still love those people. You still love those things. You are still with them, but you are not attached to them. Are you getting the point? Now, so, see, not understanding Vedanta correctly, people criticize Vedanta, saying that, "Oh, now you have started spirituality, so you will go away from..." Vedanta is not telling you to go away from anywhere. Did Shankaracharya so far say anywhere that you should get out? Don't talk to those people? Never. Why? Because the problem is not staying. The problem is not being with people. The problem is what is your attitude when you are staying with them or when you are talking to them?
Have you put the oil on your hands before entering the jackfruit or not? That is what is the difference. If you have put the oil, then no problem. You take jackfruit and fruit as much as you want. It won't stick. You are still doing it, but without it sticking, right? So, what Shankaracharya here is telling you is, put that oil of detachment, and then act in the world. Be with people, amidst the things and beings. Doesn't matter.
Last time we saw, "with or without" is the correct attitude of dispassion or detachment. With or without things are there, very good. Things are not there, very good. That "very good" is same in both. People are there, very good. People are not there, very good. Then what happens when you are free? See, one who has expectation will never be free, will never be happy. Why? Some reason, that person will find out to be sad. Hundred people are there, that's okay. But that one person is there whom you don't want. That one person will completely overshadow the presence of 100 other people. Often, you will see this. So many people you are meeting after a long time, but just one person. Your eyes are also on that again and again. Eyes will go there. But there are 100 people. Why don't you look there? No. Why? Because that one slight unhappiness. Why? Because that one expectation. That this person should not have been there.
True Vedantin will always be happy with people, without people, with things, without things. Why? Because the joy is from within. It's not expected to come out, come from outside. So, whether things are there or not, whether beings are there or not, you are happy. That is what Shankaracharya is trying to tell us. He says, "One who does this *vishayasha mahapashad*..." Last step we saw, verse number 78. You have one who is free. *Sudhu stager*. They are very difficult to get over, I agree. But one who frees oneself, that person alone can think or becomes fit for realization. Not the even if he is a great scholar. That will not make him eligible for moksha. Why? Because scholarship is not eligibility criteria for moksha. For moksha, eligibility criteria is what? How much you are detached and how much self-knowledge you have got. That's it. That is the two criteria that are essential.
Right now, some people may have this *vairagya*. You know, suddenly, some moment, do they become eligible immediately? No. Why? Because they may have *vairagya*, but if that is not true *vairagya*, it doesn't reach the other shore of liberation. But because what? Apparent dispassion. Apparent. It's not true. It has come because of some distaste, some extreme situation you have gone through, some terrible situation, and therefore you are depressed, and therefore you don't want things. So, many times, people in depression become suddenly, it looks like it is your favorite chocolate. You mean to say that desire is gone? No, no. Right now, that person is depressed. Some people are other way. When they are depressed, they will eat more and more and more. Psychology says all these things are there. But the point is what? That is only a state of mind. When the depression goes away, the person will be as it is. That is called as apathy. Why? Because that *vairagi* is not born from understanding, born from the situation.
Or sometimes, when you can't get something, you are suddenly, you know, dispassionate towards it. "Ah, anyways, what is the point in going?" That is because you cannot go. Therefore, you are suddenly telling that, "I don't want to go." Don't fool yourself. If you are not careful, if you are not having true detachment, even if with *mumukshu*, you are trying to cross, what will happen? *Asha graham* crocodile will come. What is that crocodile? Crocodile of desire, expectation, attachment. It will come. Why? Because today you don't have desire. Tomorrow you will have. Why? Because not real. Today, because of your state of mind, because of depression, or whatever, you suddenly say no to desire. But tomorrow, you will not be in the same state of mind. That time, the desire will catch you. *Nigrishta kante*. It will catch you by your throat. And carrying you fast. By whom? This crocodile of desire is completely destroyed, killed. By what? By the sword of *suvirakti*, true dispassion. True dispassion.
One who has killed this crocodile of desire and attachment, *sahagad chati*. He goes where? *Bhavam hodei param*. He goes to the other shore of samsara without any obstacles. Right? So, obstacle is what? Please understand. We are studying Vedanta. Obstacle is within only. Don't blame people or things around you and saying that, "Because of this, I am not able to study. I am not able to progress." Because of Corona, it is happening. Because of my husband, it is happening. No. Nothing from outside is a real obstacle. The obstacle is within. What? Your desire to go out. That is what is causing all the problems. One who has killed it, killed this desire, he is freed from obstacles. He goes on the other shore of samsara.
Now, Shankaracharya puts both these thoughts together and says,
For a person who is walking this path of attachment to the objects, totally attached to the world of objects, such a person, foolish person, not using your intellect. What happens to him? *Pratipadama* at every step, the death overtakes. What is that? Remaining in samsara is death. Not the fall of the body. Fall of the body happens once. That is not *pratipada*. At every step, death is means what? At every step, you are bound to samsara. So, if you live the life of attachment to the world of objects and beings, then what? You will remain in samsara.
On the other hand, *hit the sujana*. One who is walking the path shown by *sujanas*, shown by noble people, shown by guru. The previous person was *anarchy*, foolish intellect. He was not using his intellect. How is this person? He is being intelligent. He is being careful. He is walking the path as told by the guru, not blindly. *Prabhavati palacity*. For such a person, will reach the destination. The goal is achieved for such a person. Satyam. Please understand, I am telling the truth. So, one who walks the path of *shravana* reaches. So, he is walking. What? He is learning from the guru, using his own intellect, walking means what? He is practicing that. Such a person reaches. And the person who just listens but continues to remain attached to the world, does not reach.
So, what you have to do? How to develop this detachment? Shankaracharya concluded with verse number 82. We have seen last time. If in case you have desire for liberation, if you have, then what? Then you keep attachment to the objects far from you. Means what? Be detached. Like what? As though they are poison. Now, here, please carefully note one more point. Though it is said that you can still remain in the world of objects and beings and remain detached from them, to practice it in the beginning is difficult. And therefore, it is said, in the beginning, maintain some distance. Why? Because we have not become expert. Example: You can practice meditation anywhere because meditation is happening inside you, isn't it? You are looking at your own mind and you are making your mind think about something higher. You can do it anywhere. That doesn't mean tomorrow you should go to a marketplace and sit in between the entire market when everybody is shouting and calling and then say, "I am going to meditate." It won't work. When will it work? When you become that expert that it doesn't matter to you. You don't even hear any sound. That stage, you can do that.
But initially, what is said? Away from people. Find a suitable time, find a suitable place where nobody will disturb you, and then practice, isn't it? When I want to play cricket on the international level, I don't suddenly start playing international bowlers. I first play local bowlers. Even before that, I play at my home. My mother is only throwing the ball, and I am hitting. Why? Because right now, I am learning. I am starting. I have to start where there are not many difficulties. Then there are no fielders, etc. When I am practicing, I can hit the ball anywhere. Slowly, slowly, slowly, I improve. The training becomes tougher and tougher. Then what? Then local bowlers come. Then from your own team, some good bowlers will be there. Then you will actually have a practice match where there are fielders also around. Then you will play in front of a crowd. See, all these are obstacles which are coming slowly, not suddenly. One day, first day only, you are, "No, no, no." It doesn't happen. Right. It is done after lots of practice. You cannot say that, "Oh, today you came for class, tomorrow you will perform in front of people." They are not possible. Years of learning, 10 months of practice, hours of reflecting, then finally you become eligible to go there and perform.
So, when here Shankaracharya is saying, "Keep the objects away as far as possible, like poison." What does it mean? It means that create an environment for you which is easy for you to practice detachment. Suddenly, you cannot say that, "I am amidst things and beings, and then I am going to be detached." It's not possible. Practice with minimum things. So, what? Control. Don't let the object near you first. Don't say that, "Let the TV be on, but I am going to focus on reading." No. Switch off the TV. "No, no, but Swamiji, I should be able to read even with TV." Yes, true, my dear. Nobody is saying no. But first, switch off the TV and focus on the reading. Then, when you become expert, then it will not matter whether the TV is on or not. But till that time, stay away from objects. Don't allow the mind to get those objects.
Then what happens? Then mind is free. Mind focuses on what is to be done. That's why Shankaracharya is saying, "Keep them far." So, keep away from these objects and attachment to them, which is like poison. And then what? *Bhaja seek*. Try to inculcate what? Good qualities. As though they are nectar. So, away from poison, drink the nectar. What are the qualities? Which are the qualities? You've seen last time. All these are what? All these are good qualities that I must inculcate. *Santosha* contentment, *daya* compassion, *kshama* forgiveness or forbearance. *Prashanti* control of mind. Done the control of senses. So, through this, what happens? Detach from the world and inculcate these values so that you will be able to practice. What is that? That is where we stopped. If you see there, one grammar point. Though with, but because it is taking into account all the qualities together, the entire world becomes plural. Because continuously, always, with lot of dedication, do this, right? That is where we have stopped. So, detach from the sense objects like they are poison. Attached to or the car. Cultivate the virtues like nectar.
Right now, Shankaracharya begins the next topic. How we should not have, how to give up is explained. Now, what? Now, they have attachment to the body itself. So far, through the body, how we are attached to the outside objects and beings, and how to get rid of them, that we saw. Now, he is talking about attachment to the body itself. That also we have to give up. Why? Let us see. Then we will understand why Shankaracharya, in verse number 83,
Every moment, *anu* means again and again. *Kshanam* means moment. Every moment, *yes* means having given up. *Kritim* that which is supposed to be done. So, every moment, having given up what you are supposed to do. And what is that you are supposed to do? You are supposed to get rid of the bondage created by beginningless ignorance, *avidya*. Ignorance. *Krita* made by this. Made by this beginningless ignorance, *bandha* bondage. *Mokshanam* free. So, every moment, you are giving up what you are supposed to do. And what are you giving up? What is that you are supposed to do? You are supposed to release yourself from the bondage created by ignorance. But that you are not doing. And what are you doing? *Paratha* supreme efforts in what? *Amusha* portion. In nourishing this body, beautifying this body. By this, by this means, what? By this wrongdoing, that person kills oneself. Too difficult.
What is the point? As a human being, we have got a purpose. What is the purpose of human life? Purpose of human life is to get rid of this bondage that we are caught up in. What is this bondage? The bondage created by ignorance. That is the purpose. Now, forgetting the purpose, not doing what you are supposed to do. If you consider body to be everything and keep your entire focus on beautifying, nourishing, and maintaining the body, then what? You are killing yourself. You are killing the very purpose of your life.
But we don't do anything like that. I, we do. We do. Every reflective surface that we see, immediately we start saying, "Here is okay. There something is there on the body." Then what? Once in a while, do all kinds of things. Now, to operate that business is booming. Why? Creams and beauty parlors, I don't know what not. See, I actually, you know, when we were growing up, we didn't even know all these things because from a different culture. But see, now, manicure and pedicure, etc. What all things are there? They will, they will put the nail polish. Nail polish. I remember when we were children also, sister, etcetera, they used to put the nail polish, but it used to be like a big thing that once they put the nail polish, it will stay for a month or so. Now, what is it? It is not like that. With the nail polish, they also bring that nail remover. Rather, not nail remover, polish remover, sorry. So, one day they will put, next day they will remove. Then they will do five fingers in different, different colors, isn't it? Full time that only piling. And then doing them. One day, one hairstyle. Another day, another hairstyle. Within one day, so many hairstyles. Then dress. What should I wear? What should I not wear? Too much, too much importance given to the body and maintaining the body all the time. How many calories I ate and how many I am not saying it is wrong. I am saying that cannot become your entire day. Okay, be aware of what you're eating. Nobody's saying. But if the whole day you are just calculating calories, then what? What is the purpose?
Then I have seen so many people. They just, "No, this. No, this." No, this is very risky. And you see, they are never satisfied with just following. They want to educate people also. What others should do. So, immediately, you should not eat that. How do you know? How do you know I am not supposed to eat? Do you know the composition of my body? Are all bodies same? No. You will tell somebody, "Don't eat more sugar." Whereas some other person, you have to say, "Eat sugar because he is low on sugar." You cannot have one instruction for everybody. No. Corona type masks are compulsory. So, there are designer masks. Designer masks. So, that also matching. So, which dress I am wearing, matching mask. There are people who have seven masks for each day, and the day is written there. I am not joking. I have seen. I have seen. "Moody Monday." Then something Tuesday. Then something Wednesday. And then they will wear. No, I am not saying no. Do whatever you want to do. But don't forget the purpose.
See, it is not said that you should not take care of the body. That's not the point. But what is required, that much you take care. Bath is required. Nobody is saying no. But that doesn't mean you half an hour you take bath, three times, four times a day you take bath. That may not be required. Taking bath is compulsory. Yes. The dead skin has to be removed, and you should look fresh. Of course, it should be done. Nobody is denying it. But I understand you are doing it. What is required, that need-based, it should be maintained. The body. Nobody is saying is not telling you to be shabby, wear any kind of clothes, and, you know, hair should be anyhow. That's not what Vedanta is telling. Take care of the body. Be presentable. Nobody is denying. But that cannot become your main occupation. That cannot become your day. All day thinking about body, body, body, body, body. And such people, I tell you, they judge other people also based on body only. See, that is where all this racism, gender, this discrimination, etc., comes. Otherwise, what is different? You, you tell me. If a person is dark, if a person is fair, if a person is brown, how does it matter? But because their entire focus is on their body, they understand other people also from their body. That's it. They cannot think beyond that. Otherwise, you tell me, man, woman, what is the difference? The gender difference is only in the body, isn't it? Think about it. Mind-wise, there is no difference. And they're not necessarily, body of a man means mind also will be of a man. Not necessary. Same way, body of a woman doesn't mean mind also will be like, like, like of that. Those qualities. So, I am saying, when you are focused on something, your entire look, the way you look at the world changes. Your outlook of the world changes. Because you are focused so much on the body, you immediately start looking at the world also from that standpoint only. You look at only that. Fashion sense is not there. You don't know what to wear, what not to wear. I tell you, I met a person who did not join the course because that person has to wear same white clothes for two years. I'm not joking. In Vedanta course, when we study, know, we wear white. Now, like now, I am wearing yellow. The best thing in my life has happened is that only. Why? Every day I open the cupboard, I don't have to think what to wear. I don't have to think that, "Oh, with this shirt, which pant should go?" And then which shoes should I... Nothing. Close your eyes, touch any cloth, you remove and wear it. It is same. I tell you, it is such a freedom. Every day, unnecessary, we start thinking. Then, then there are people also. "When did I wear this dress before?" So, I should not wear the same dress in the same week, otherwise people will think that I don't have any dresses. How do I look? How are people perceiving me? Entire focus remains on body. That person kills oneself. Why? Because the purpose is lost. Human life is meant for something higher. Again, I'm warning. It is not said that don't take care of the body. It is not said that don't look good. No. The point is, see the focus. See where your mind is focusing.
So, our culture is such a glorious culture that even the basic thing about taking care of the body was divinized. What do you mean by that? Everyday bath is must. Nobody is saying no. But while taking bath, chant the Lord's name. So, what happens? Immediately the focus changes from washing the body to remembering God, isn't it? When you touch the water, second. So, you may be taking bath in a tap water, but what are you thinking? You are thinking that this is the water of seven great rivers, and you invoke their presence, and then take bath. Because of that, what happens? Not only your body is washed, but your mind is also washed. So, the focus changes. See, everything was diminished. You want to cut your hair? No problem. Do it on Purnima. So, actually, you see, now the focus is not on cutting the hair. See, focus is somewhere else. So, taking care of body is must. Nobody is denying. But that is not the purpose. One who gives up the main, main job of trying to liberate oneself and keeps on pampering the body, such a person kills oneself. Kills oneself. Whenever death is said in Vedanta, what does it mean? Why? Because you are totally focusing on the body, you will remain.
Let us encourage you to give one example. Beautiful example next to us. Verse number 84.
Being desirous of fattening, nourishing the body, one who desires to see the self. So, his entire effort is in fattening the body, but he wants to study, those who want to know the real self. What happens to such a person? Crocodile holding on to crocodile. *Daru* means wood. Thinking that it is *daru* means wood. Liquor, okay? In Sanskrit, *daru* means wood. Thinking that it is wood, that fellow is holding to crocodile. What happens? *Nadim tartum sagarchati*. It is as though he is trying to cross the river by holding on to crocodile, thinking that it is wood. It is a wooden log. What will happen? Don't have to say also. Therefore, Shankaracharya is not even mentioning. It is understood. Self-explanatory. You are holding on to crocodile. You are holding on. Okay, crocodile has not attacked you. You yourself have gone to hold on to the crocodile, thinking that it is a log of wood. What will happen? That crocodile will catch you.
Purpose is to cross the ocean. Here, to cross the river, correct? True. To cross the samsara and reach the self. That is the purpose. But you are holding on to the wrong thing. You are holding on to the body, thinking that that is you. And then what? Then the entire effort is in beautifying the body. Such a person, it is needless to say, will not reach the other shore, will not reach the other side of that river, but will drown, will be eaten alive. Right? So, what you are supposed to do? If you are desirous of the self, give up the attachment to the body. Earlier, he was talking about attachment to the world of objects. Now, he's talking about attachment to the body. Take care of the body, but without being attached to it. That cannot become the purpose of life. Right? Therefore, be alert. At no point of time, you should allow that attachment to the body enter in your mind. That's what he says.
Let us see next verse, verse number 85.
What do you mean by delusion in the body? That you consider the body to be me. That is the *moha*. Okay? "I am this body." Now, how I can be this? If it is this, then it is not me. But somehow, we get that feeling that "I am this body." "This is me." "This is me." See, how again the sentence itself is so wrong. If it is this, then that means it is different from me. But somehow, we get this delusion. Now, Shankaracharya says here, this delusion itself is, hey, what is great death? Great death means what? It is like a suicide. You will remain in samsara forever. Why? Because you are holding on to something that is not you. You are considering the body to be you. And you see, you just think about it. How the moment we think that "I am the body," how everything problematic starts? Why? Because the body is me. That means I have to be presentable. I have to look nice. I have to, everybody should appreciate me. I wear a new dress, and nobody calls, you know, nobody says, "Oh, new dress." Nobody says. Then I become sad. Nobody noticed. What is this? Then the body will have issues. You will consider it as your issues. You will make a big fuss out of it. Considering yourself to be the body, you will have fear for death. Why? Because the body, body will end one day. Gray hair. Oh, one side gray hair started coming. Now, let us do something. Either cut it or slowly, slowly, you know, start coloring. For what? It's body. It is going to have all these modifications. Gray hair. Natural. Big deal. Suppose their gear rare, no. But then, you know, it doesn't look nice. No, I say, let it not look nice. It is natural. Please understand. Natural is always nice. By the way, unless we meddle with it. Naturally, anything is very beautiful. We do some stupid thing there, and then everything, you know, becomes a mess. So many, you know, boys, etcetera, when they're growing up in school, etcetera, everybody else is getting beard. I am not getting beard. So, then what? They somebody tells them, you know, you should, you should use the razor and then, you know, start shaving. But I don't have the... You start. So that it will start coming. Then they start doing. Then what? They get it cut. They don't know how to use the razor. Then, then the cut. Then the moment cut is there, all the friends understand. This fellow started trying to do something. Then they will make fun. Why? Considering yourself to be the body, or considering the body to be yourself, itself is great death. Why? Because you have lost the purpose.
But one who has given up this delusion, the person has conquered this *moha*. *Moha* can mean delusion, delusion, attachment. That's that's basically that is the point. One who has conquered this delusion, one who has conquered this attachment, such a person deserves *arhati* what? *Mukti padam*. The state of liberation. Great, great Mahatmas have conquered this delusion. There is a very famous story of, they say that he had a cancer. He had cancer. Means your body had cancer. And in those days, 1940s, we were talking about 1940s, 1950s. So, there were not many hospitals to treat cancer, etc. And he was living in Arunachala. Not Arunachal Pradesh, but in Tamil Nadu, you know, under that mountain, Arunachala. And then, so they got the doctor from Chennai, Madras at that time, to this place to operate on Ramana Maharshi. But the doctor while coming forgot to bring anesthesia. What is it? What do you call that? Anesthesia medicine. That he forgot. And after he reached here, he realized that, "What did I do? Without anesthesia, how will I operate?" So, there is a, there is a lump, extra lump is there, no? Cancer is there, that has to be cut from the body, separated from the body. I have to give anesthesia and then cut it. So, they told Ramana Maharshi that, "Doctor has come, but operation cannot happen today. He has to go back and get that thing." He said, "Why?" So, the doctor said, "Because I forgot the anesthesia medicine." He said, "What the medicine does?" He said, "Because of that medicine, you don't feel that that portion of your body becomes numb. You don't have any sensation towards that portion." So, that we can operate. He said, "That I can do it even without anesthesia. You start." So, without anesthesia, the doctor started the operation. And as you said, Ramana Maharshi, not even changing his expression. In between, you are seeing also, what is this person doing? And doctor, you know, because he is operating, yes, to have focus. After sometimes, suddenly he realized, "Oh God, I have not given anesthesia. How is this person managing?" Just looked at his face. Ramana Maharshi's face was safe. Imagine a part of your body is cut, and you didn't feel anything. Why? Attachment to body is not there at all. Think about it. A small pin touches our finger, not even has not gone inside. That stick finger. Nowadays, the pin also is not required. On the stones, we can't walk without chapel, shoes, etc. We can't walk normally on the ground also. What too much? Think. I think the state of *atma* who is detached from the body so much that he doesn't even feel. One who has completely conquered this attachment, and his delusion, he alone deserves liberation. Right? Therefore, what you should do? Give up this delusion. Give up this attachment.
Therefore, oh my dear seeker, oh my dear student, *jahi jahi*. Kill. Give up. *Moham* can mean two things. Give up what? *Moham*. Give up this attachment. Give up this delusion. Which is this delusion? Is the great death. Earlier verse only he said, he says, give up this expectation, attachment, delusion, which is like a great death. But *vaya* etcetera. So, give up the attachment to the body. Give up the attachment even to the people who are connected to you through the body. Earlier he had spoken about objects. Now he is speaking about beings. So, you give up the attachment to the body and to people who are attached to you through the body. See, your son is your son means what? Means what? Your body and your husband's or wife's body put together created one more body. And that is what you are calling as son. In other terms, say, the brinjal and tomatoes and all those things which you ate, all such things of brinjal and carrot and tomato that your wife ate together created another set of brinjal, tomato, and carrot. That is what you are calling son. The connection is only through the body. So, give up the attachment to the body and give the attachment to the people who are connected to you through the body. Give up this attachment. By winning over this attachment, *munaya*, the great reflective people, reflective seekers, they attain that supreme state of Vishnu. Vishnu here doesn't refer to a particular deity, a particular God. Vishnu means all-pervasive Brahman. That Brahman itself is called as Vishnu. Therefore, give up the attachment to body and people who are connected to you by a body. Winning over this, you will be able to reach that supreme state of Brahman.
Again, be careful. Know where it is said that don't take care of the body. Know where it is said that hate people or be away from people, be rude to people. Know where it is said. The only point is what? Don't be attached. And not to be attached, what? Not to have expectation. We already saw. Now, remember, from the body also, we have expectation. That body should help me. Body should give me joy. The moment body is not giving me joy, we start feeling sorrow. Isn't it? Stomach is paining. The body is giving me sorrow. Why? Because I expect the body to give me joy. Again, that expectation only is creating attachment. So, just as we understood that I have to give up expectation from the world of objects and beings, I also have to give up expectation from the body. That is called giving up attachment.
It is said in the scripture, *shariram adyam khalu dharma sadhanam*. Body is your first means for dharma. And remember, for moksha also, body is the means. If body is not healthy, can you meditate? If body is not healthy, can you listen to the Vedanta? If body is not healthy, can you reflect? No, you cannot. So, you have to take care of the body. But use it as an instrument without getting attached. Don't give undue importance to it. You understand the point. So, *vishayas* are not at fault. Is not at fault. The only problem is our way of contacting this body and the objects. Correct. That the same objects will become means for realization. The same body will become means, instrument for realization. Give up the attachment in the world of objects and beings. Give up the attachment towards body. So far, Shankaracharya has covered these two topics.
Now, to help us in detaching from the body and from the world of objects, in the next section, verses 87 to 91, now Shankaracharya takes up condemnation of *dehu*. He shows us raw truth about this body. Bitter truth, they say, no. The truth is bitter. That bitter truth about the body, Shankaracharya points it out to us. That we will see in the next session.