Video 109

The Gospel of Sri Ramakrishna read by Swami Atmajnanananda (09/30/22)

foreign [Music] Souls they're praised by Poets and remove all sin they are auspicious to hear wonderful and exalted those who spread these words throughout the world are truly giving Souls welcome everyone to our class on the gospel of Swami Krishna we are on the chapter M at dakshineshwar part one and it is Sunday December 23rd 1883. so we're getting closer to the end of M's the long stay at dakshineswar with sirama Krishna a very important event chapter in the life of M and and we see how takor is really guiding him and really speeding up his Spiritual Development and putting him through lots of different changes and things and and how uh because m is a very sensitive person however is also going through all of these different types of changes at one time takor was afraid that him would would run away and renounce the world even and so it's a very for me one of the most interesting sections of the Gospel so this is Page 356. uh Sunday December 23rd 1893 so it's getting close to two years that Emma's been visiting Krishna at nine o'clock in the morning as sriyama Krishna was Seated on the Southwest Port of his room with rakal latu M Harish and some other devotees so rakal latu and Harish at this time are more or less permanent residents that Hadith was there for some period of time rakal he would go back and forth a little bit and lot two now lotu he came as a servant boy to Ram Chandra dutta's house and he used to run errands then Ram Chandra would send him to dakshineswar and kakur really saw in this this simple uneducated orphan boy he saw the tremendous spirituality and he told Rahm that he wanted he wanted him to stay with him eventually so that was kind of the arrangement so at this point lotu I think is probably more or less permanently there M had now been nine days with the master at dakshineswar earlier in the morning mono Mohan had arrived from konagar on his way to Calcutta asada II was present of course also lives in the the temple compound manomohan uh was the brother-in-law of Raquel the Raquel was married to his sister and it was actually through him that he came first to dakshineswar deceased ramakrishna although he knew about him he was a member of the Brahma samaj and friends with swamiji and everything but some somehow that was a connection there yeah I always find it interesting that uh the SRI Krishna was not terribly upset at rockelle's marriage being married and where with some of the others he was so strict about not having any connection with with the women the future monks of the order and even that Rocco had a child and it was more or less his fault he said go have a little fun with your wife and the child was born but somehow uh and this this is part of that Leela that is not always very clear to us now we can say that oh maybe takur knew that Rock Hall had a slight desire and they wanted that to be fulfilled but at the same time he was in the disad and ishwara koti companion of the Incarnation how could he have any desire to be fulfilled but there's things like this that we really can't give at least I can't give any good reason for uh for that cm is already married and taco will be stronger about this Community content business then he then he has been with with rock also uh he alone knows why he did all these things was singing referring to one of the songs the sriyama Krishna said I didn't enjoy that song very much the songs of the earlier writers seem to me to have more of the right spirit now earlier writers this is a division of a so there's a very rich tradition that came out of the caitanya movement of uh songs from the vaishnavi tradition there were some great poets this vidyapati and John Lee Dice and and others a few one of the special features of the caitanya Leela was literature it uh they produce so many songs and this was the closest we have to a kind of modern day biography and everything uh so a talker could be referring to that but also uh we know how we loved the shakta songs of Ron Prasad and kamalakanta we don't know what song it was that he's saying but uh the many of the songs that were sung I doubt if it sends advice to but I doubt it but many of the songs that were sung by swamiji and others were Brahma songs and they didn't really uh develop that tremendous feeling of longing for God and bad for God and everything until uh takward's influence Came Upon them especially so he says the songs of the earlier writers seem to me to have more of the right Spirit once I sang for nangta at the panchavati right of course is uh talk with vedanta Guru Toto Puri and nangta is the the naked one and the tradition in in India at that time even today is that one doesn't mention the name of anyone who's considered to be worthy of great respect so it can even be the husband won't say the name of the wife or won't say the name of the husband ever called referred to holy mother a shot of the but with ram lausanne and so Toto Puti he wouldn't refer to him that way so this is the way they would get around it with so many instances with so many people women are named after the child different things like that so once I sang Fernando at the bunch of it two arms two arms oh man that death storms your house in battle array these are all shakta songs I sang another oh mother I have no one else to blame alas I sink in the will these very hands have dug anthus was a man of profound knowledge profound knowledge and according to sarama Krishna established in swahati that he was he was a great Yogi and God really so the song moved him to tears though he didn't understand its meaning no he didn't understand its meaning we don't know how much he knew of Bengali if he's referring to that or if he's referring to the deeper meaning of this the shock the tradition because it wasn't until just before he left the dakshineshwar that he had that great vision of the mother and everything and they felt that now his his knowledge was complete so I don't know what sense it is we know that taquanuan of Hindi that he could converse with him in Hindi he was from Punjab so we would have been a Hindi speaker so he didn't understand its meaning very difficult to say exactly if he meant he because of language or because uh see he was a an artist to dismissed this idea uh of this the world is unreal like a dream he he accepted that that this world is on and this idea of divine mother was to him a little bit childish that he looked upon every what we call Divine mothers this is Maya as this this kind of power of ignorance and uh and delusion that way and we we know that when he first went to sramakrishna and said uh you seem to be a ideal candidate for this and everything that I'd like to initiate you and he said let me check with my mother first so he thought it was his real mother but Tuckerman of course to go to the shrine with the holy mother so he gave a little smile like he still has some ignorance and everything that he didn't understand the power of the Divine mother at that time not that we understand but anyhow but malojin also wept when I sang the songs of ram Prasad about the Divine mother and he was truly a great pundit now almost all of the pandits that taqwa came into contact with were really genuine spiritual Souls also who do we have padmalogen uh we have she's not she's not sure [Music] they and because kakur he was if these pundits uh were only Scholars he had no interest in them anyhow and they wouldn't have had much interest in him but and he changed the lives of so many of them the even to to the point where they've renounced everything and went off to Menards or or Himalayas or something after the midday meal the SRI Rama Krishna rested a few minutes in his room M was sitting on the floor the master was delighted to hear the music that was being played in the nahabad this was actually the kind of music Tower the musicians would go up to the top that was the purpose of it it ended up being of course the home of holy mother and talk for his own mother earlier he then explained to him that Brahman alone has become the universe and all living beings now this of course is one of the great themes that we have in the throughout the gospel of Swami Krishna and uh this is one of those things that we repeat all all the time but it's not very easy to well we can't really claim I can't really claim that uh I fully understand what the idea was in the mind of srama Krishna uh we know that this Roman is unchanging that it is in Brahman won't I undergo any type of transformation there are different schools wherever I'm going to become in the universe will be like milk turning into curd did it undergo some type of transformation or a portion of it will be the universe and the rest will remain Brahman uh his idea wasn't like that and at the same time it wasn't exactly the advantage of an artist idea that really there's only an apparent universe that we're we're misreading it somehow uh when copper talks about Brahman we we have to understand that very full conception of Sargon and you're going to Roman both together and sometimes she'll talk about Divine mother has become all this he's he's not speaking like a philosopher Divine mother has become all this sometimes it's the it's it's Shakti itself uh we have our son Brahma the statement in in the upanishads all this everything that we said almost always refers to this visible universe well this is not even from him now in what sense is it a brummet itself is it is it uh projection out of Roman they're all different theories about that he everything was was uh so tangible and real and experientable and and just as part of his his everyday understanding of things that uh for him it didn't he didn't need these philosophical niceties to make these big distinctions the philosopher will say oh is it is it Shakti is it near Brahman because we don't have that experience we want everything to agree with logic but the understanding that we have logical understanding based on all sorts of images and analogies and everything uh is is so far away from the experience the real experience that we hardly hardly get a glimpse of it really this uh one of the one of the Expressions we have terms used for Brahman is anupama that means that none of these analogies that we use really can explain this how this Brahman or the real nature environment they give us some very faint type of idea that I I always I always try to remind myself that I I shouldn't be fooled and thinking that I understand the relationship between these Abram and individual Souls simply because I understand the analogy of the sun being reflected in parts of water that's very simple anybody can understand that but then when we stop and think that well this water is mind mind is not like water and the sun this is also something physical with Rays it's not really consciousness but there's the best analogy or one of the best analogies that we have but is it so far removed from that direct experience that taqwa had he used to say that his mind would have to come down so far even to utter the word home what to speak of talking about Concepts and philosophy and everything so there's such a big big difference I I know I keep referring to Swami position on Jesus because I keep reading that but he makes a very strong point about this that the knowledge that we have from from reading the knowledge we have from hearing and knowledge we have from understanding it's so far below the knowledge we have through anubhava through direct experience so when talking says he then explained to em that Brahman alone has become the universe and all living beings he'll explain it through these analogies and we'll have some type of understanding but it doesn't give us too much of a real glimpse into the what it meant for srama Krishna how living this was and really when we read about Brahman and the upanishads it's a much more of a living throbbing vibrant concept of this Ultimate Reality with this ultimate being almost some some something that goes between the white of itanta and the different other schools of vedanta with a little bit of a personality and power and all of these different things we find that we're reading kendu upanishad we just started that that is Ultimate Reality this infinite absolute Brahman isn't going to inspire anything or or be that force behind which that explains it just is it's just pure existence so even in the upanishads we have this idea that environment can even think let me be many is of course this is all metaphorical language but still a little bit of a more full-blooded type of concept of a Brahman in the upanishads and then of course when we get to Gita this the same brahmanas ishwara dwelling within the heart making us move around not just as the witness these are all different different we can break them down into different schools and everything but the same Brahman that uh is the light of Consciousness within is also manifested as the under Yaman which can just be the witness uh or it can be the real agent this is causing us to run around and going around in circles and everything is very confusing we we have to understand that there are so many different Vantage points if we look at the upanishad example of of the of the chariot now who is the the driver of the chariot and you Punisher it'll be Buddhism the mind is the range and everything and the the Atman or jivatman is not doing anything dwelling Within now what did it Taco's favorite song say that Mother alone is the driver of The Chariot and we're the charity all different ways different angles to look at at this very complex issue of this the human being which is a combination of of the Divine and the human and can be explained in so many different ways and they're all helpful we we like this idea that God Alone dwells within so that means god is the agent if God Alone dwells within uh that's a beautiful idea and that I'm just an instrument in the hands of God very nice idea if we like this other idea that oh it's just mind booty and everything interacting the gunas and everything and I'm the witness or God Alone is the witness uh there are all different ways of trying to understand that awful short of the direct experience but they give us they give us some parameters some guidelines some way of trying to fix the mind to understand something which goes beyond understanding so it's helpful and and we need one or the other of these different ideas to hold on to The Path of Knowledge this will be our ladder no matter which one we like so M doesn't say here but we know so many other times this is a very common theme with ramakrishna has become the universe in all living beings so sometimes it's a god dwelling within all beings sometimes it's everything it's a pure Consciousness chin Maya now how do we understand that that this world is is what we're looking at is really some type of embodied form of of Consciousness very difficult but this this is a good living experience for srama Krishna Master referring to a certain place someone once said to me nobody sings the name of God there it has no holy atmosphere no sooner did he say this than I perceived that it was God Alone who had become all living beings they appeared as countless bubbles or Reflections in the ocean of sachidananda now all living beings before it was the universe and all living beings now are these the same thing not really that these are two two different two different statements really that Roman has become all this everything we see now we can we can be followers of sankya and we can say no all of this is nature but that purusha that dwells within is is the divine presence of that son of knowledge so we can take it that way it's easier I think for us to to say yes I can see that light of Consciousness in all beings is the divine presence of God I can see that but it will be one nodule reality it has if they're well yeah but there's this is this is there's no proof for that if there you see you're starting out with the with the presupposition yeah of course if there's only one one reality then everything is broken there's that no one could possibly argue the argument is is there only one Ultimate Reality but also logically there has to be only one dream which is also logically true the photos of sankya will not agree with that idea they'll say two there are two principles they're side by side they're related to each other yeah swamiji says that the ultimate knowledge will be when we explain everything by one principle but this the uh whether this universe is is a projection out of Roman and then does that mean there's there's still only one or at that point there's two that through the lenses of Maya and everything it's a matter of seeing they're all but better City yeah so yeah if we if if we if the Ed White and can make us agree that if uh there everything has to be won and this Brahman is the only reality then everything is broken or nothing else unless they exist but Brahman yeah it has to be the biggest ah now these we have these different analogies the dualists except this view see everybody they all accept that the Roman is the Ultimate Reality for the dualist the individual soul is like a spark that comes out it has a separate existence and there are many of them and they're all real no no the spark comes out there are many Sparks that come out and they're separate from the fire and if we if we're going just going by the analogy now I'm talking about fire now not talking about people so this is that analogy then they'll say yes we should take that literally that all living beings have come out of God most religions will say that they come out of God they'll go back to God or if we say the wave on the ocean then it dwells within but if we want to go to the snake in the Rope then you know we're really talking about uh it's just a parent so the upanishads give scope for for all the different uh relationships this or and schools of the event swamiji says that that and this so uh the point here is that uh this whole idea of Oneness we can feel from this point of view of Consciousness uh there's this universe uh for the at least for restricted they won't see the Oneness there they'll see this as mithya they'll see this is for this organ Brahma is not very much emphasized by shankaracharya he could have easily made that one of the mahavakis if he wanted to but he emphasizes the other side more yeah how do they explain our existence Atman is not necessary uh if if someone is a materialist yeah they're like a scientist just take a scientist for scientists that'll explain everything in terms of black holes and and uh and the energy and this energy and matter are going back and forth and uh they they don't require anything other than that now when it comes to how do they explain consciousness then uh there's more difficult for them if they wanted if they want to say that this is part of the evolutionary process and with the DNA and at some point uh this Evolution creates living cells and and brain and all of that and somehow Consciousness evolves out of that it's not a very strong position but they'll try to explain it that way but in terms of the universe they can just explain it in terms of yeah in terms of this matter and energy not whether they're right or wrong that's a different story because where do they come from what's the ground for them we can't explain that but we not much we can really explain when it comes to these types of issues and and this is something that's these really great astrophys these great Quantum physicists Einstein and others they understood that they understood they were dealing with with phenomena and they understood they were dealing with uh this cause and effect and and did not really explaining the ultimate cause of everything suppose we we understand this Big Bang Theory then and black holes and all of that we still we still have the faintest idea how any of this what the point of it is and how it comes uh what what the ground for all of this is and how to explain it how to explain the fact that there's not nothing at all that there's something how do we explain it we can't explain they are trying to look at the pure subject as an object but see this is this is one of the main difficulties when we talk about that everything we see is not about Consciousness we've broken one of the main rules that the self can never be seen Consciousness the subject can never be turned into an object so it has to mean something a little bit different from that yeah if very strictly if we want to take it that way then the South can never be objectified and and we know that when we talk about uh having a vision of the cells having a vision of Brahman we know that we're not literally uh taking this making it object and having a vision of it it means that that we understand ourselves to be that so it's a language problem there but yeah these are all philosophical difficulties but I want to get back to the main point for ishrami Krishna these were direct experience and not not the type of solution that hallucination you know these uh [Music] were things that uh uh if anyone else has them that'll be the life-changing experiences and verified by these great Saints and everything yeah the Buddhist position of course there are many different schools but uh their concept of the self all right and it is that it's a composite and because self for them means more this ego sense and vedanta will also accept that that it's it's really composite it has no ultimate absolute existence how do they explain one thing uh this this sense of identity that goes through a whole lifetime vedanta will talk about this witness that has to be there to observe the whole thing let's say one moment to the next moment the transfer is transfers so they'll give the the illustration of the fire brigade that was the uh fanatic idea will be you have a bucket of water you carry it out through your whole lifetime there's some sense of identity their ideas the one bucket you give to the next person the next person the next person the next there's no one single person each moment where we're a new person and it's just a bundle of Karma and and the sack of memories that goes to the next day there's the we don't have to explain everything and by pointing to this uh the ottman concept where even the witness concept now we may say that well they're kind of flaws in this argument is not so strong it's okay it's an interesting point of view one can actually become Godly soul with from that point of view that they Nirvana and everything uh taking that point of view so this is all philosophy these are all different theories and ideas we don't have to who was right the Buddhists or David artists which is not taqwa didn't see the world that way moth pot all of these the philosophical positions were just different uh paths to God realization and when we get there then we can throw away the latter even once we've dug the well we can throw everything but the shovels and things in the well or it doesn't matter at that point but it can carry us there this is why there's so many quarrels among religion because we take our doctrines and theories to be ultimate truth and and uh they are in conflict with somebody else then the other person has to be wrong and we have to be right yeah I thought we didn't live in that world is his worldview was so different that's why all of these attempts to pigeonhole him he was really uh this uh he would have laughed at these things somebody showed up and they're a duelist he's a duelist he's happy he's a laugh and joke with them and everything and be very content to to see the world through that lens then the dwighting comes it'll be the same thing foreign go back and read this again referring to a certain place someone once said to me nobody sings the name of God there it is no holy atmosphere no sooner did he say this than I perceived that it was God Alone who had become all living beings they appeared as countless bubbles or Reflections in the ocean of sachidananda two completely different analogies if we want to be philosophers and say well what is it this Theory the other is a different Theory but for him it didn't make any difference this idea of bubbles that there's one ocean of Consciousness and we're all different waves or different bubbles something that come up to the surface this is a lifetime the bubble comes to the surface then it's gone one lifetime is gone and this idea of reflection we know this is a very beautiful idea that what's the reality of the Jiva as as many waves as come up that there'll be a different reflection in each one and we have that beautiful uh idea from the bhagavata that when the fish ignite the the Moon is they see Moon reflected in each one of the waves and they think oh our friends have come to play with us and then it becomes smooth and they say oh it's just the moon the one Moon so these are all nice analogies and they're helpful I'm not saying they're not helpful but it's not the same as as the experience and of course that's the ultimate goal is for us to have that experience again I find sometimes that living beings are like so many pills made of indivisible consciousness yeah how to understand these things once I was on my way to burdwan from kamarpukur at one place I ran to the meadow to see how living beings are sustained I saw ants crawling there it appeared to me that every place was filled with consciousness I should have entered the room and sat on the floor how's there is another character that in this Lila takur had all of these characters most of them were either relatives or people from from his village or nearby Villages there it was kind of a family affairs he liked to argue Master again I perceive that living beings are like different flowers with various layers of petals now this may be the different coaches I don't know exactly what's in his mind they are also revealed to me as bubbles some big some small while describing in this way the vision of different Divine forms the master went into an ecstatic mood and said I have become I am here uttering these words he went into samadhi his body was motionless he remained in that state a long time and then gradually regained partial consciousness of the world he began to laugh like a boy and paced the room his eyes radiated Bliss as if he had seen a wondrous vision his gaze was not fixed on any particular object and his face beamed with joy still pacing the room the master said I saw the paramahamsa who stayed under the Banyan Tree walking thus with a just such a smile there's many different sadhus used to come to the dakshineswar temple because they had a place to stay and they could get food and they was holy company and and takur was there of course so he saw many on different types of sadhus and great Souls this uh we don't know exactly who this is and there was one sadhu who takur met sitting on a cart outside of rahm's place yeah and he asked him what uh some Paradise you belong to and he said people call me a paramamsa and he liked him and he invited him to dakshineshwar don't know if it's the same one or a different one but anyhow uh mi2 in that state of mind you remember when that born again he came and it was acting like a madman but a man of perfect knowledge and takur he shivered and said oh mother will I also become like that that of course he was more of a Madman in his earlier days he sat on the small couch and engaged in conversation with the Divine mother not still in that state of semi-consciousness So Divine mothers is perfectly real to him in this state master I don't even care to know mother may I have pure love for thy Lotus feet that what doesn't he care to know all of these philosophical niceties all these things that will bother about so much to him one attains the state immediately after freeing oneself of all grief and desire now this is also something very interesting that we we always read two things one that will get rid of all of these things after God realization after God realization no grief no desire no doubts and then if we won God realization we have to get rid of all of these things so uh it sounds like it Catch-22 and it sounds like we'll we'll never be able to do it right yeah but the degree of Freedom From Desire freedom from doubt and all of that that we have to attain in order to keep climbing up this the steps of the the ladder of the roof is not the same that we we have all of these Concepts that mean one thing going up to the roof means something coming down something different coming down like this concept is ripe ego when we we use this ripe ego we have to take the help of it in order to to get to the roof now what does it mean it means that we uh we we try to imagine ourselves having that type of ego try to imagine ourselves try to depict ourselves and really feel that I'm a child of the Divine mother that I'm servant of God that Rama's is the Ultimate Reality I I'm like Hanuman uh we try to do that but after God realization when the Mind comes back down again then we know that that old ego was completely false there's no playing of it we assume it again because uh if uh if there's any real scent of eye it that complete Oneness if the this ego disappears but it's not the same the same thing with doubt we want to remove all doubt now so that we have some conviction we have some real conviction I don't doubt the truth of of kaku's words I don't doubt uh this the possibility of God realization I have some real conviction about it but real doubt doesn't leave until we have that God realization the Lord will be a little bit they'll always be a little room for questioning things otherwise we're not thinking people they're always a little but but we have the conviction that these things are true even though my understanding is not up to the mark we need that type of conviction and that type of Faith but real doubt won't go until we have that ultimate realization so we can have as much conviction as we want about uh what it will be like suppose we want to go to to kedernate we were talking about kid or not today there's some conviction that ah this will be a wonderful experience that will be filled with joy that uh seeing that get or not I'll feel I'm seeing she verbs all of that we can have that type of conviction but it won't be the same as when we have that experience and there'll always be this little room for well am I just fooling myself will I be disappointed when I go there yeah it's always possible that these little doubts make up if we don't have doubt then we're not thinking very deeply about things how talk we're encouraged Narendra to question everything yeah and how valuable it was for him he said I fought with the master I questioned him if I followed them every inch of the way so now I know everything because all of his doubts were removed through and he found that whatever talk we said was true but if he hadn't questioned him he wouldn't have had the the type of conviction and if he hadn't uh understood that he had to experience it for himself and and to understand it himself just to accept things because people say it without understanding it they're not very helpful so this is interesting want to change this state immediately after freeing oneself of all grief and desire now how do we do that we're human beings free ourselves from all grief and desire these uh in spiritual life if we look at SRI ramakrishna and look at him as our ideal now we can't we we have to understand that there's one type of Ideal that ramakrishna represents that's only for the Avatar it's not for us and there's another type of Ideal that is the mold that we're supposed to follow then we can understand that not that we have no desires not that there's no grief but the mind will will reach a stage where that longing longing is so tremendous that we'll forget everything else for the time being God bless that we'll forget all these other things and uh that will that will kind of at least for the time being smother everything so that that long if the heart is so great for God realization that there's no space for these other desires it's not that these all some Scarlets have all been burned up and have disappeared that'll happen after realization but they they get to uh pushed to the side they remain in the background they remain hidden they uh they don't trouble us at that point so we can we can understand say we wonder uh how at the time of death the holy mothers she'll just say uh if you don't realize God now at the time of death we said but we have all these desires at the time of death those desires won't come we see with ordinary people even even the simple desire for food and enjoyments and things at the very end you know oh do you want to watch something on television no not interested can I give you something no they just fall off at the end so for someone leading a spiritual life it should be even more so so we can understand the very end these worldly desires won't be there we know we're facing that final moment of this life so if things can change radically the the at the very end also now he said that to m one detains the state immediately after freeing oneself about grief and desire to the Divine mother thou has done Away With My Worship yeah after his first vision of mother Kali it was impossible for him to act as a Gujarati anymore and even when he was the Gujarati it was an ordinary type of worship please see mother that I don't give up all desire now for srama Krishna giving of all desire amen how to remain in the body the mind we just fly off like a bird out of the cage he had to maintain some simple desires all right he used to say bhakti and bhakta he used to say the desire for to devotion and devotees but he also kept little desires for I'll lead to certain food today I'll do this I'll do that I want to see this person that person he would keep these little things also mother the part of says but a child doesn't a child need a mother therefore Thou Art the mother and I am the child this was his ripe ego this was the attitude that he kept going back to when kakur was in his state of stage of sadhana that this ego would change the the depending on the spiritual practices he was doing that sometimes he would adopt this the servant ego when worshiping Rama huh that he would feel himself to be on a month then then worshiping the baby Rama he would feel himself to be the mother mother to the child this mother of each one the different one but after all of them is the one most natural to him was that of child to the mother he was almost always go back to that that was the one that prevailed in his life SRI ramakrishna was talking to the Divine mother and a voice that what is melted even a stone again he addressed her saying mere knowledge of a dweta I spit on it now what does he mean does he not like there's a Dwight the way down to he says everything ends in Oneness this is a dwighter so we we can't take it that way he's talking about this the dry attitude of the Gianni he's talking about this idea that this world this dismissed this world is a dream he says over and over I don't like to call this world unreal like a dream he doesn't say that there's no validity to that point of view and you can't realize God there's a personal preference for him as the Avatar he has to accept the reality of this world on some level on some level as Leela with the level that he accepted him and Leela is a play of the Divine mother but the gyani who says I don't care for anything in this world I don't want to be attached I want to just go Within that that would uh he didn't like that attitude when when taranaji said there's Narendra that I want to remain immersed in sumati and from time to time uh come down and and just give a little sustenance in the body and go back how we got scolded he didn't like that attitude because he said I'm again yeah now this is this is also true that uh uh it doesn't mean that this also wasn't a mood that takur in fact takur was always kind of afraid that that would be the dominant mood and he knew that he couldn't do that he knew that he had to but uh this is a Dwight Nevada and they said Dwight experience are two different things but when taqwa had that Ultimate Experience uh they he himself said that after that because there was a long period after that before the devotees came after that uh nearby called The samadhi Experience after though the body left that that uh if there weren't people around he would mind would automatically go back into that nearby Copper State and constantly being pulled to that absolute merging in Brahman it was it was such a joyful experience for him and so natural for him so uh he would have to fight to keep going to that so there was a tremendous attraction for that and not that he's thinking well that's a waste of time or anything it doesn't mean that that he was equally uh content we can say to to just remain absorbed in that but he knew that the Divine mother had a plan for him and that he didn't have that luxury swamiji also said that the whole life all he wanted to do was go into a cave somewhere and meditate but every time he tried something would happen he'd be pulled it back down that he also understood he had taku's work to do and everything so yeah there's a very good point this doesn't mean that he looked upon this ideal of uh nearby copper cervante realizing one perfect Oneness with the Brahman as anything lower for him this is the ultimate and and all of the other paths can lead to that same brahmagana also but this dry attitude of the gyani this is what I think he's talking about uh the the looks upon this world is something insignificant that means we don't care about the suffering of other people that we only want our own Liberation that type of Ideal that's what he didn't like so I think we have to take it that way or else mere knowledge of advaita I spin on it that there's mere knowledge without the experience it could be that way also that just just being able to spell the hunger had that yeah maybe that mere knowledge which is not really knowledge at all it's not really knowledge at all yeah yeah there's a conversation with Narendra where they're talking about hasra and it's calling bigyani and then they're understood but he really has no knowledge something like that yeah but at least that feeling that I understand that this is the problem with uh those who become enchanted with this with this and Path of Knowledge that it becomes a very cerebral type of thing the world is like a dream and uh everything is unreal all of that that there's no substance behind it there's no experience behind it and it requires tremendous dispassion and it has to shine in the life of the person no attachment to the world at all the burning fire renunciation Within in order to follow that path it's not not an easy Passage but they'll have that that fire of devotion because they'll have a different type of fire yeah they'll also have to have that otherwise yeah yeah all of the different paths but generally it seems to be particularly with the those who like this idea of the way without being able to do it digest it then they'll say oh no need for meditation or anything this and that this is all unreal I'm already perfect there's a more of a chance of making that mistake mistake that gets made and panther bhakti yoga is that fanaticism my path is essentially the only path and sentimentalism uh aims that they're speechless and looked at the Divine manifestation in the master he said to himself the master is an ocean of Mercy that knows no motive he has kept himself in the state of paramahamsa that he might as teacher awaken the spiritual consciousness of myself and other Earnest Souls he's kept himself in the state of Opera now srama Krishna would probably argue with him no mother kept me in that state he never took any responsible credit for anything like that that the mother kept him in that state the way taqwar uses it it's only beyond all convention doesn't doesn't worry about addressing like a like a long Taco was so unconventional in those days for a sadhu to be living in a room with the notice one caught two cats and they have slippers that he wore and then warm clothes and everything uh but he was beyond all of those types of Distinction that's typical and further thought the master says this is another play on words that taco used to use that the Dwight refers to with Dwight acharya he was the one really who he was the leader the relation of a movement that uh caitanya as nimai Pandit used to make fun of he they were all afraid of him he would laugh at them and they avoided him and everything he was the one who really he was like John the Baptist he was the kind of precursor and then caitanya of course chaitanya David nithyananda His companion so Taco used to use this uh in his symbolic sense that the first eduator that is knowledge of the non-dual government so M says uh that is to say through the knowledge of the non-dual Brahman one attains Consciousness caitanya or Awakening you can say that the realization and enjoys Eternal Bliss no uh here's a case where they do not do devotional practice did he say but again talk with idea but Dwight it was so different that the lover gets married in the Beloved this is also a Deuter for him he attains that state of of non-dual and no distinction that distinction then real love disappears swamiji used to tell this uh Sufi story that the lover went to the Beloved and knocked on the door and she said who is it and he said it is it is your beloved is I and she said no go away and again it happened the third time he says it is your very self and then she opened the door so they have that idea also through devotion this idea of of Oneness or emerging or perfect union the master has not only attained the knowledge of non-duality but is in a state of Eternal Bliss he is always drunk with ecstatic love for the mother of the universe with folded hands hazrat looked at the master and said every now and then how blessed you are how blessed you are sometimes he would laugh at ramakrishna and say oh you're so attached to these young boys or all sorts of things and then at other times uh he would recognize takur and bow before him and he lived he had his mood he was a character but you have hardly any faith you simply live here to add to the play like dirty LA and kutila yeah to just stick in the plot in the afternoon and paste the temple Garden Alone he was deeply absorbed in the thought of the master and was pondering the Master's words concerning the attainment of the exalted state of the paramahamsa after see this left a deep impression after the elimination of grief and desire M suffers from grief because of his worldly situation in the family situation and everything and desire who knows the exactly what were the strong Desires in for him but anyhow he took this some something to be very important and said to himself who is this ramakrishna acting as my teacher has God embodied himself for our welfare the master himself says that no one but an Incarnation can come down to the phenomenal plane from the state of nearby Salat so this is the end of that day the next day is Monday so in the day after day is as I said this is because in those days they had a long uh holiday for Christmas time under the British naturally so uh we'll start next time on page 358 Monday December 24th Christmas Eve 1883. thank you foreign [Music] [Music] who was stainless of infinite nature whose heart melts in sympathy for his devotees who is an embodiment of the Divine and the Supreme Lord and ever worthy of our worship peace peace peace be unto uh everybody knows of course that this is the navaratri period we'll have worship of Durga Durga Puja will be Sunday at 11. and uh everyone is welcome to come it will also be online so you can go to our website and click go to the live stream YouTube and you can click on it 11 you'll be everything okay foreign