Video 13

The Gospel of Sri Ramakrishna with Swami Atmajnanananda (06/26/20)

mm mm mm rhythm tap deadly venom Kaveri rhythm cosmic ah hum sure are among golems Rima taught Adam Weaver and Oh your words are like nectar bringing life to squirt souls they are praised by poets and remove our 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 Sri Ramakrishna for those of you who were following along in the book we are on page 103 but it's the chapter beginning on page 99 the visit to Vidya Sagar just to remind everyone with the a cigar was well known to M because M was a teacher in his school and Sri Ramakrishna was anxious to meet Vidya Sagar because he was very well known at that time he was a great philanthropist and scholar central scholar Bengali scholar was a great reformist and was known to be a very compassionate person was very much interested in social questions of the day they remarriage of widows and marriageable age and different things like that so we've been we've been observing we've been sitting in you could say on this conversation with the a cigar had invited to Ramakrishna along with them to come to his house and it was it was very standard for him to have some time where he would sit in his in his drawing-room and people would come to him mostly petitioners it would be people who are seeking a little I mean the scholarship for a child to study or someone who didn't have enough money they had a loan that they had to repay or any social question during anything so people are always coming to him and and seeking his help generally financial help and other types of help so by the time as Ramakrishna has come and met him and sitting with him the room is pretty much filled with people because all of the local neighborhood people knew about sri ramakrishna and everyone was curious to meet him at that time he was known mostly to the members of the Brahmo Samaj and others very close householder disciples the monastic disciples had started coming about a year before this first with Rocco land and the render and some others we're talking about April 5th 1882 so it's only a couple of months after M came for the very first time to meet Ramakrishna and M himself was very close to the to the Brahmo Samaj I don't know if he was exactly a member ----n had actually signed all the forms not to go to the temple but he had family relations and an occasion very well so there's a circle there was a circle among the intelligentsia these very important people in Kolkata at that time and this video cigar was one of the very important people they were say interesting connections when narendra was searching for a job and his after his father had died this was the first job he was able to get he was also a teacher at Vidya cigar school that didn't go very well he didn't keep that job there were some false rumors started about him and I mentioned last time that even M he had a little falling-out with NVIDIA cigar one year the students did not do so well and with you know the grades they're always they're always ranking them in India how many students finished in first second or third or something and his students didn't do that well this was the year that sri ramakrishna was very ill and kashi poor and M was spending all of his spare time there and with the a cigar kind of accused him that he wasn't paying enough attention to his work with the students that's why they didn't so well because he was visiting Sharma Krishna so often and M said enough so he immediately quit he couldn't bear any criticism of Shri Krishna or anything like that but at this time video cigar and hammer or very good clothes in terms Vidyasagar looked upon him almost as as a son you can say the discussion has been about actually goes to the question this is the end of what we've read last week devotee suppose a man has obtained the knowledge of Brahman in Samadhi does he speak anymore so ceramic Krishna this is an introduction to his teachings on what he calls the state of Indiana the state of Indiana is the state of mind and being of the person who has realized the highest truth more or less we can say in Samadhi this was the common way that we understand it and has come down after that what is the condition we can say this this Vigi Ani is more or less like the Jeevan Mukta we we have this concept in in Vedanta that there are two different types of Mukti multi means freedom liberation that one is Jeevan Mukti while the body is still living and the others we they huh when we give up the body and have that final liberation the no more rebirth so the state of the Vicki Ani and the state of the Jeevan Mukta or or more or less the same but there will be so many very interesting things about this this state of Indiana that Shri Krishna talks about it's in some sense its its original to him not a hundred percent of course but it was it was his own experience so different it haunted the philosophical speculation what is the knower environment like after he comes back from from Samadhi he goes for Amma Krishna had that experience but he'll point to Shankar Acharya and he'll say he retained the ego of knowledge he goes on like that we read there last time and then he was talking about how this this state of silence will come as we get closer and closer to God realization the mind we get more and more withdrawn in that state of Samadhi of course no talk of speaking at all coming down from that then no need to speak no harm also no harm so he gives different examples the bee buzzes as long at ease and not sitting on a flower it becomes silent when it begins to sip the honey but sometimes intoxicated with the honey it buzzes again so in that state of divine realization and one feeling of oneness with God when the mind is not in Samadhi one may speak there's no harm it doesn't prove that one hasn't realized the highest or one may remain withdrawn I mentioned last time that talk or as much as we hear him speaking this was this was later after that initial period that six-month period of period of samadhi we hear from three died mostly and those who were with him at that time and that he hardly spoke at all of course there weren't throngs that people coming to him but that was the the nature of his mind so he knew very well tendency might be to not speak at all and yet out of the fullness of that realization the fullness of that realization that it might be very natural when those who come to him who can appreciate his words the hills to them so this is where we're starting now the Rishi's of old attained the knowledge or maybe before that an empty pitcher makes a gurgling sound when it is dipped in water when it fields up it becomes silent or laugh but if the water is poured from it into another pitcher so in order to give these spiritual teachings and explain these realizations to others then you will hear the sound again laughter the Rishi's of old attained the knowledge of mermen now ceramic Christian is always talking about the erasies of old generally if we if we try to understand what he means why did he say the Rishi's of old this will be mostly what they call this Shanta bhava these the calm attitude and this will be more or less the path of knowledge where they're trying to realize the infinite absolute permanent so this will this will be the upanishadic seers we can say and he's not all the ways very complimentary sometimes he'll say that they were a bit timid that they were afraid to mix with with other people that somehow the mind will get polluted or tainted so they would leave early morning and they wouldn't look at anybody they come down with with their head down he he liked a bolder type of attitude so we'll see that also many times that he'll compare the other type of in yani not the receiving gianni who can live in the world and mix with people and everything he'll compare them to the Vigyan to the to the riches of old he'll use that expression in a less than favorable way one cannot have this so the Rishi's have all detained the knowledge of Brahman so this is this will be non dual this would be the dwight experience one cannot have this so long as there is the slightest trace of worldliness now we're going to see that ramakrishna his attitude was very much in sync with what we read in Geeta and I'll just take a second that if we look overall at the teachings of sri ramakrishna we find two things one that if we compare what we read indeed Upanishads we find that at least for me his understanding of the relationship between a Brahmin and the universe is more closely aligned to the upanishadic world view then the vitac doctrine of Shankracharya which doesn't give so much objective reality we may say maybe no objective reality to this phenomenal universe so that when saying theory of punishment we have a very nice and and highly allegorical rendering of this where remedies is sitting quietly and looks around and doesn't see anything and we get the end of the implication that he's bored and it would be nice to have some playmates or something and to see something like that so he says bahu Shyam may I be many now what happens after that is that from this thought is Kalpana we can say from this thought the elements start to come into creation these elements these are Akasha and Agni the space and air and fire and what are all of these one by one and they'll combine a mix with each other so that even though it's a projection out of we can say cosmic mind if we want even though it's a projection out of the mind it takes on some independent objective type of reality at least in this Panasonic worldview there's a not to say the trinitarios interpretation is not a very beautiful and logical in some sense but it doesn't align exactly with what we find in in the Upanishads where as for Shri Krishna we have this idea that yes we start out with this infinite absolute number of men but this Shakti is what is responsible for the projection of the universities generally this a chit Chuck T Chuck D means the power of consciousness the power of thought now curiously because we always hear how the doctrine of creation in Vedanta and the doctrine of creation and judeo-christian Islamic thought how very different they are that there's no idea of creation out of nothing in in Vedanta things like that but actually if we think about it when we hear that God thought let there be many I'm sorry regard toward let there be light ok this would be the first thing let there be a each day he had a different thought and that thought itself was the creation it wasn't that he had that thought and then he created it the thought itself was the creation so this is a satirical but the the very idea of it is the reality of it the creation of it so we have some type of idea like that so with these ancient Rishi's it won't be so much this world is are unreal or anything like that but their idea was to realize the infinite absolute roman now so from this point of view the ceramic Krishna is to me embodies these teachings of the open Ishod Wair this creation is of course traced back to brahman itself but has some type of objective reality it is not the type of pure illusion because ramakrishna didn't like that idea very much the Swapnil at the world is unreal like a dream but the Upanishads do not represent the whole of Vedanta as we understand Vedanta because we had this idea of there are three different pillars this planet are three different pillars of Vedanta which will include not only the Upanishads but Gita and brahma sutra and in Vita we have so many things that we don't find indeed Upanishads and one of these of course is the Avatar and now there is it Mukti bhakti-yoga karma yoga Swamiji makes the point that we find the germ of them India Punisher but these are developed later and the whole idea of Bhagavan personal God these are all ideas that were spun out of the Upanishads but aren't found explicitly in the opening shots now doesn't mean that one contradicts the other Swamiji used to say that like other types of truths spiritual truth or also eternal but discovered in time so it's not that before gita there was no such thing as the Avatar either there what so there wasn't and whether we we come to that conclusion that there was at a certain period of time just as with with gravity or any other law of nature an apple fell that precisely the same speed of acceleration or not speed of acceleration something before the apple fell and Einstein won on Newton's head huh I think Newton was it no not Einstein we're talking about gravity yeah so so these are two different things the reason I'm going into all of this is that when we get to gita i would say that the sri ramakrishna is is the perfect embodiment of the teachings of gita perfect embodiment i've mentioned many times that our swami permission undg Parameshwara is that the disciple of a holy mother he had a very original way of stating things one time he was was talking to some of the young monks and he said you know there's a very wonderful bengali translation he didn't say commentary translation of gita and it's all what is it and he said quote our motto the gospel of sri ramakrishna that it's because really she Ramakrishna embodied so many ideas now why am I saying all of this because one of the main teachings of gita is that this path of knowledge is difficult now it doesn't dismiss it because Gita it gives you equal importance to all of the different spiritual paths or bhakti-yoga or Karma Yoga Raja yoga and Gyana yoga specifically chapter 12 Mukti yoga this is a very important chapter all of our summer camp kids were learning this and memorizing it and everything very important chapter and it begins with this idea that the path of knowledge requires a tremendous amount of dispassion and the way it puts it is that those people who are it says they have what they have what it either means that anybody with a body which means everybody for them is difficult but specifically for those identified with the body this there is a path of knowledge is difficult so the president knowledge requires from the very beginning the tremendous amount of dispassion non-attachment desirelessness purity of heart pure divine so many different things that in this Kaliyuga sri ramakrishna stresses that's not specifically said in detail but in this Kali Yuga that we find that these types of individuals are very rare so so he says one can neither I have this that is the knowledgeable man so long as there is the slightest trace of worldliness now this may be true in all spiritual paths but in the path of knowledge this this worldliness should be almost eliminated even before we start all of the other paths all we need is some sincere desire path of devotion especially some sincere desire and then the purification takes places as we go along Karma Yoga as we go along it takes place this is where I Sankar acharya and many others lace curtains they say karma yoga bhakti yoga these have to take place first to purify the heart then we become prepared for Gyana yoga so uh-huh he says how hard the Rishi's labored early in the morning they would go away from the Hermitage and would spend the whole day in solitude meditating on Brahman at night they would return to the Hermitage and eat a little fruit or roots they kept their minds aloof from the object of sight hearing touch and other things of worldly nature only thus did they realize women as their own inner consciousness now he's giving this an example to show the greatness of the receipt of old but also how for many people nowadays it's a little bit impractical so he goes on but in the Kali Yuga and this is a theme that runs through the Gita this in the Kali Yuga this he uses his phrase and Nagata pran under got the prana and I wish again I could remember the verse but there's a theory that in each of the four yugas there's a different X got the prana and I don't remember what they are that may be in one yoga - vidya got the prana one yoga there's something like that but this Kali Yuga is the one in which there's the least natural spirituality the highest degree of body consciousness the theory of course we don't know exactly but we can say at least in this present age we can agree with it and greatest desire for enjoyment and pleasure and everything so he says that the life is wholly given to onions food but it means materialism we can say so in the Kali Yuga man being totally dependent on food for life on Naga - prana so body consciousness desire for enjoyment all of these things are included in that can not altogether shake off the idea that he is a body in this state of mind it is not proper for him to say I am he now what's wrong with saying I am he is a beautiful statement was wrong is that we have to ask ourselves what is in my mind what is my understanding of I and what is my understanding of he is my understanding of I is that me I'm talking about Swami I began Ananda you know they're very nice a monk young monk huh they're very nice young mark I used to be able to say things like that you know who lives it if it ought to Center and very handy can do some outside work this and that that person yeah that I that I am that infinite absolute Brahman what is this infinite absolute Brahman I creator of the whole universe now what am I saying the the this this is small individual is identifying himself with the creator of the universe so it's a ridiculous statement yeah absolutely ridiculous we have to have some very clear understanding that when we say I we mean the real self and when we say Brahman we don't even mean saguna brahman we don't even mean Brahman is the source of the whole universe we're talking about verminous pure existence pure consciousness for your bliss then then we can have some slight dakara some slight right to make that statement I am he and and it doesn't mean that somebody can say oh then it's it true that I am NOT one with the Burman know which of course it's true we're talking about practical now from the practical point of view what is a good spiritual attitude to take so ceramic Chris is telling us in this state of mind that means if we have that state of mind where we have this this identification with the body and filled with desires and and identification with the ego and like sense pleasure enjoyment and everything then it is not proper to say I am he when a man does all sorts of worldly things he should not say I am Brahman a very idea and as I say exactly what we find in this is chapter 12 of Gita those who cannot give up attachment to worldly things and who find no means to shake off the feeling of I should rather cherish the idea I am God's servant I am his devotee one can also realize God by following the path of devotion so sure Ramakrishna used to say if this I won't go he was a tummy-tuck Shona then let that rascal remain but as the servant of God so this is again how practical Strummer Krishnan is this ego which is considered the main obstacle to God realization the main obstacle this is the stump that grows outside of the of the of the house which doesn't let us open the door the main obstacle he's saying it's also the main help this is this is the great advantage of bhakti-yoga that which is an obstacle on the path of knowledge becomes an aid how do we do it we transform it we and we we do it gradually if if we have a fruit that's green unripe fruit we don't expect it to get fully ripened in a day it takes a little time we take the tomatoes and we put them in a brown paper bag and after a while after a few days we look and we say oh look at that it's not green anymore it's still hard and then after a while we say oh it's starting to ripen then one day we look and say oh it's perfectly ripened so it takes time so the bhakti-yoga allows for the transformation of the eye or sense of I whereas Gyana yoga almost insists that at least from understanding point of view or scent of eyes very pure sense of eye at the very beginning we have to stand on the truth I am the self they very be any only if I know I am the self I am the admin can I possibly be one with the Brahman without an improvement of course you're not different but our conception is a little different at the very beginning so taka will recommend any of the spiritual attitudes he seemed to a preference for two in particular one will be this Adagio Brava the attitude of the servant and his own personal favorite will be what he causes Sun Tan Abajo Taunton Wahab the attitude of the child towards the mother not one of the five standard duration of a harvest that that we know about but these five are not absolute there's not no reason why there can't be six seven eight nine ten different any of the relationships that we have we don't have any of them called looking upon goddess father that doesn't mean it's not a very beautiful relationship it just means that for some reason because of the qur'anic ideas and the life of Krishna and everything we end up with those five particular ones one can also realize God by following the path of devotion so it becomes clear he's not saying that one cannot realize God through the path of knowledge will see that you are my Krishna liked this idea of having this understanding of Gyana yoga but utilizing the tools of bhakti yoga and understanding that they mesh they don't contradict each other let's let this when he says keep the knowledge of it the way to turn it the quarter of your cloth and then do whatever you want it really means that let it be the ground upon which this dualistic relationship is superimposed how do we do that because we know that this ego this eye is not ultimately real there's no substance to it it's an appearance but it what does again it doesn't leave us this is exactly what we mean by Maya there is no ultimate reality but we can't get rid of it unreal but we can't say non-existent so this ego is like that it's constantly changing it's constantly causing problems it's constantly causing division it's because of the ego that we feel separate from from ourselves and others ourselves in God it's a great separator and it's also the veil the ultimate idea of Maya there's the ego ego itself is Maya talk we will give different examples sometimes I'll say time itself is Maya ignorance is Maya but very often I'll say ego itself is Marya the gyani gives up his identification with worldly things so we always get this distinction path of knowledge and passive of devotion Jana bargain bhakti Marga taco would like to see these distinctions disappear a little bit but they're important distinctions in the beginning especially if we try to decide what path we ourselves should follow we have these these guidelines we have these tests do I have this body consciousness or not so the gianni gives up his identification with worldly things at the very beginning discriminating not this not this this is the path of an 1880 now what does it mean not this not this we can say that we'll start out with some guidelines to decide what what will fall in one category which we call set in another category which we call asset and some people will say that ok let's start out with the external things that if it's changing it has to be asset if is eternal has to be said we can do that with this external universe to me it makes more sense and is more helpful for me at least to not think about this external universe to think about the self and then the category will be more the seer and seen that the real will be the one which is observing and the Unreal asset will be that which is observable so this will be the discrimination with the between the self and the different shades so if I can observe this body I'm not this body that mean but the body falls under the category of asset and the same thing with the sense ism with the mind in the intellect and subconscious mind or all of that so we peel them away this is and taqwa you know please don't get this false idea that he has anything against the path of knowledge he's constantly giving ideas and and teachings according to Jionni over so there's a very beautiful one of peeling the skins of the of the onion we peel off one after another after another the hard outer one dark one is the body then each one gets a little bit more translucent until we get to the the very last one we peel that off and there's nothing left infinite absolute reality is left so this is this is how we can practice this in 1818 not so much that oh this table is in Burma in this chair is in Brahman that doesn't get us too far but if we analyze the nature of the self and we say no I'm not the mind because I am observing the mind and the mind is constantly changing and I thought one way last year and I think a different way this year and it's not even my source of self the existence I know I exist and that way we peel them off one by one and we end up with the desert manana with the real knowledge of the self so we're left with a situation where what have we done we said okay well the body is a thought it's something unreal and we're left with this dualism where we have two categories that one is real and one is unreal we're trying to get beyond dualism and here we've created a dualism what is real and what is unreal so Ramakrishna will say that this this is a practice that we do to let us get inside of that onion to let us get to the heart of things till we know the real nature of the self it's not really meant to say that other body mind senses everything or unreal they're not women they're not the self they're not the witness there's nothing to be identified with there's the the main point of it so he says the Johnny gives up says his identification with worldly things discriminating not this not this only then can he rely to Roman it is like reaching the roof of a house leaving the steps behind one by one so we climb up one step if we want to go higher we have to leave the other behind we get to that step and we ask ourselves have we reached reach the roof no we haven't so we have to go further we leave it behind we don't have to say too much about it we can say or we can enough is to say well I know it's not the roof I have to go higher is it real is it unreal we don't have to bother we keep going higher and higher higher but the Vicky Ani who was more intimately acquainted with Raman realizes something more now this Vicky Ani is the one who gets to the roof and comes back down now you you may have seen some optical illusions and things where if you're looking up steps it looks like one thing but if you're at the top and looking back down it looks a little different I don't know if you've ever seen anything like that but this is a perfect example that the see or understanding is the same steps when we come back down but looking at it from the top facing down we get a completely different view we say that well it's not what I thought it was when I was looking up as we're climbing up we have an understanding of what it is in all unreal is all false it is not the self but after coming down again from the roof ah then we say oh why discarded it before now I see what I discarded I could have gotten to the roof without it huh it couldn't have been completely unreal that's what enabled me get to the roof so he sees that what he discarded is not this not this as a Sud as unreal is nothing but the manifestation because does he say it here yeah I'll get to it it is like reaching the roof of a house by leaving the steps behind one by one but the big yani who was more intimately acquainted with brahman realizes something more now we'll get to this this Shakti vision of the world where Brahman is endowed with this tremendous power the called the Shakti the same materials as the roof what is the roof made of you know in in India almost everything is made of bricks very interesting I spent one year living in the ground floor a couple of small rooms in a smaller house and that an area of Kolkata called Akashi bar and the first night I was there I realized it was right on it on a curve and everyone that went around that curve every bus every car then there weren't that many cars in those days maybe a taxi we bus would lean on the horn going around the curve because they couldn't see it was the other side and I said oh my god well I'm gonna I'm gonna live with this for a full year that because the my room was right on the road there was maybe five feet or something like that but fortunately almost the very next day it turned out that they started making a paved road there was no paved road there but how did they make a paved road I was so curious to watch one person they would they would take truckloads of brick and they'd make a big pile of the brick and one person would sit on the big pile of bricks and would take one brick and would have a little umbrella over the head to protect it and take a hammer and and keep pounding on this brick to this brick turned into brick dust in the little pieces of brick and this went on for a full year and we're talking about just a couple of miles of road until it reached the point where it could really be crushed and formed the basis for a paved road so the road is really made of the same stuff so this is a talk we're saying that the steps that take us to the roof they'll be made of brick and there will be a little lime that's added to it and brick dust they'll crush it a little bit and they'll eyes to make a little mortar out of it and this is how to form the steps you get to the roof exactly the same the same brick brick dust lime mortar all of those things exactly the same here we're expecting it to be something completely different so talk we are saying that after that we have this realization the same room and his manifest manifesting as this visible universe so he says anyhow it what a blessing it was for me it was quiet the whole time and but I kept looking out I think it was even a woman carrying all the bricks and everything and somebody just with the hammer I thought it's probably not the most efficient way to make a road but anyhow it was it saved me because it was quiet they didn't have any cars no cars or trucks or buses could pass for that full year that I was there he realized that the steps are made of the same materials as the roof bricks Limon brick dust that which is realized intuitively as Brahman through the eliminating process of not this not this is then found to have become the universe and all its living beings the Vicki Ani sees that the reality which is near guna without attribute is also Saguna with attributes now there are two ways of understanding these attributes one is this idea of Shakti that there is a power associated with environment that chit Shakti this will be we can understand this is Saguna but the other is that this whole universe is like the body environment so in that sense that this universe is also a quality is is also an attribute we can say of a Brahman not to be identified with the Brahman but nothing distinct from it nothing that can be separated from it nothing they can't be traced back to it there are no separate prakruti in in Vedanta that exists separate from purusa we use these terms in everything but ultimately we have to understand that what we call productivity is something that either in here's in Brahman or can be looked at is Maya as a type of deluding force or the ignorance within or something like that but not something completely separate so the V Jionni sees that the reality which is near gonna without attributes is also Saguna with attributes so this is a very important teaching of Sri Ramakrishna we'll get it over and over again that this Chuck D this divine power cannot have any existence unless it's in hearing unless it exists within some substance there's a very commonsensical type of idea we can have any object that doesn't happen has some visible shape and form in color to it and we can't have any color that is not the attribute of an object we can't see redness we can only see a red object we can't see an object that has no color if we say it has no color what do we mean maybe we mean that it's that it's that it's white well it hasn't been dyed yet but that's also a color it has to have some color there and there's so they can't be attributed without substance and substance without the attribute a very basic type of thing now does this mean when the the gyani says that near guna brahman is the ultimate absolute reality no that's also true because the the the Shakti that belongs to the Brahman is not always active if it's not always active that means it doesn't have that same absolute ultimate reality if something is real it has to be permanent and eternal and unchanging so we've we have so many different examples Pharma Swan and did you always gave the example of the woman in the mother a very nice type of example the motherhood of the woman which means the potential for having a child the potential for giving birth that motherhood exists within the woman so we have this womanhood which is always there and the motherhood which is potential when the child is born then the woman becomes a mother but she doesn't cease to be a woman so this is his point saguna brahman and near go to brahman are not two different things the the womanhood the Shakti is what we call and we don t Ishwara so sometimes we have the very false wrong idea that we have two things there's a Brahmin and then there's each water and maybe a third thing but LaVon personal God that geometry is constantly telling us no these are all one in the same reality only this divine power sometimes manifests sometimes unmanifest but the womanhood is always there this the near gonna aspect the brahman is always there even when the sug one is there even I as an individual I have certain qualities those qualities are secondary and yet indispensable they can't exist without me but they don't have to be there so in that sense they don't rise to the same level as near going to Brahman but unless we take it into consideration we're shortchanging ourselves we're not getting the full weight so taco will will emphasize this point over and over and over again so the big Johnny sees that the reality which is near guna without attribute is also Saguna with attributes so again these attributes can be this in terms of Shakti or it can even be in terms of of the manifestation of Brahman now when we talk about the relationship between the Jeeva demon and brahman and the relationship between jagged and brahman again we shouldn't get confused they're two different things we're not identifying this this universe visible universe with a Brahmin Roman can manifest as the universe can appear as this universe but is something beyond this universe Brahman does not manifest as the as the Jeeva demon Brahman is the department it's a very important distinction if if we think of the dream the dream universe the dream world is a projection out of out of the consciousness of the sleeper it's not identified with the sleeper but it can exist without the consciousness of the sleeper whereas the actor in the dream the awareness the person who's really experiencing the dream as the actor is the same one who is experiencing the dream as the dreamer there's perfect identities perfect oneness not even the one has to realize or merge in the other there's only one I wake up and I use the same eye I dreamt that I did this same eye but we realized that the dream came out of consciousness projected out of consciousness not exactly identified with consciousness we don't think the objects in the dream are aware of anything whereas the jave in the dream is aware it has that it is conscious so it's a little bit different but with talk we're saying that this these attributes we can look at it either way we can look at it as these divine qualities that belong to to each water or the Soviet art is whole visible universe is as if the body of God a man cannot live on the roof a long time that means remain in nearly Coco Samadhi a long time he comes down again those who realize Brahman and Samadhi come down also and find that it is Brahman that has become the universe and it's a living beings okay now this is another very very tricky point I spoke about it earlier it'll come back again and again taco is behind in very very highly general terms here very often he will speak in a very specific terms about who can even come down from that state can everybody realize that state can everybody stay there for a long time how long can they stay can everybody come back down from that does one give up the body in 21 days these are all very interesting questions and people can I have even different come to different conclusions about what it really means with all of this but here he's speaking very very general terms those who realize Brahman in Samadhi come down also so we don't have to decide here and now does he mean only the vegan he doesn't mean only the Ishwara koti doesn't mean only the avatar only these Adhikari Kapoor do see the very special people with a certain mission in life or is he saying that anyone can have that realization and come back down from it we'll see that sometimes he indicates one way sometimes the other way a little bit I have my own personal theory that there's a gray area between each with a Cote and Jeeva Cote that there's gradation there and it's not my theory means that I'm basically don't talk or some of these other teachings and one of those other teachings revolves around concept which equals ah da da da da means a receptacle and he uses this expression to explain what spiritual qualities what spiritual attainments what spiritual powers can a person hold how much devotion can there be that those who are chotto I thought he said someone who is a small container they can also have God realization there's there's no problem with that they can have God realization but can they withstand the surge of the highest types of spiritual emotions talk where he talks about the elephant that goes into a small bamboo hut or jumping into a pool a very small pool of water all the water will will go out if it's a big lake the water will hardly be disturbed now from this we can also say that there's every possible gradation that there will be some who were like medium sized other he always talked about Narendra of course as there's a huge receptacle he gave so many different examples of that but if we if we go over this theory then we can say that yes there will be some great souls who can attain this near bacopa samadhi and stay there longer than others there may be some that the second that they go into that state there's ahahah they jump over the other side and there's no chance of coming back so I I there can also be gradation there so this is why sometimes Sharma Krishna is not so definite each what a co-teach evocati that there there can be some look at so many of the direct disciples who had near bacopa samadhi whom Taku did not call each word cotys and yet could come back down and could even claim that no tower has made me in eastward koti the next time I'll come again with him so there is some type of gradation we'll see that later talk we'll talk about this a little but here he's talking just in very general terms and we can say of course he's talking about himself because he did it he didn't just go up and and stay in the roof for a few minutes he was there for six months and after that daily he could go up whenever he wanted to go up and down up and down up and down the unheard-of but he could do it so he knows what he's talking about so a man cannot live in a roof a long time why the mind gets merged there even for talk or even he was a solved all that didn't melt but if his if he's in the ocean long enough even that salt dog will melt eventually so he would pray to the divine mother mother don't let me lose consciousness and become one with the Brahman bringing the mind down just it was slightly lower scale I want to talk with the tivities I want to enjoy their company so he comes down again those who realize Brahman in Samadhi come down also and find that it is Brahman that has become the universe and it's living beings in the musical scale there are the notes Sade gamma pod honey but one cannot keep on the voice on me a long time that means remain in the Rococo Samadhi that very highest level the ego oh sorry one cannot yes the Eagle does not vanish altogether okay now another very important teaching of Ramakrishna this idea of this ego he doesn't accept the Sankhya idea that his ego was something real that Manas ahankara bodhichitta these are the real divisions within within consciousness he doesn't really accept that idea and at the same time he doesn't accept the idea that this this ego is pure illusion and it can disappear what he says is that it has no real substance to it but it's tenacious it may not be ultimately real but this feeling that we have as long as the mind is functioning this feeling that we have doesn't leave us even even for the God realised soul because what is what is the ego what is what does it talk were mean by ego actually his his understanding of ego was very much like the Western idea of Freud and other psychologists the ego was simply who do I think I am what comes to mind when I say I if we understand it that way then everyone has an ego the Shankaracharya and when he says a homonym ask me I am Brahman that's his ego sense very strong ego and he needs it to live in the world but as the very pure one it's not mixed up with the world or identified with anything else so he says the ego does not vanish altogether only in near Rococo Samadhi it's not it's and it's not vanished in the sense just like the mind is not is not vanished the mind is not functioning if the mind is not functioning the ego is not functioning even we read a book we get involved in it where is the ego at that time unless I'm aware that I'm reading and then I really missed the the reading part of it the ego is not really functioning it hasn't it hasn't been transformed it hasn't disappeared it's just inactive at that time so does not vanish altogether the man coming down from Sumati perceives that it is Brahman that has become the ego now how does Brahman become the ego the moment its consciousness the ego is an idea that forms within consciousness so even this because he'll say that everything is it is from has vomit has become all this so not just the ego but the universe and all living beings that or all of these are manifestation of Brahman so we can say that the the real Jeeva is not a manifestation of Brahman real jivas Brahman itself but this ego sense this it it extends out of it and through false identification of course but I also traced back to brahmand there's nothing else we can trace it back to this is the ultimate reality this is known as the guiana then he says the path of knowledge leads to truth so again to emphasize this idea whenever he says it's not appropriate he doesn't mean that it's not legitimate inauthentic is a highly 100 percent legitimate inauthentic but who is qualified for that's that's the issue so he says the path of knowledge leads to truth as does the path that combines knowledge and love okay gana Machado bhakti there are many people who claim that this was talk was real teaching we're trying to combine them not the way your hydrogen and oxygen that we're combining two separate things we're trying to see that they work hand in glove that they help each other that our bhakti has to be based on some higher understanding of oneness and that our desire for oneness is enhanced when there's love there when we can utilize the emotion so it's it's not this Yan emission of octi is not the best term really we're not mixing two disparate things we're trying to integrate them you know harmonizing is taking two things that may initially clash and we make a little change to them so they don't crash anymore integrating makes it one so this Ghanim is Revati is is really a password where were we're really utilizing both equally and each one is helping the other a very strong type of path so he says the path of knowledge leads to truth as does the path that combines knowledge and love the path of love to leads to the goal so this should have a key of course top was always talking about that shoot amok D doesn't mean that we we don't need any goner yoga behind it what it means is that it's a pure devotion that doesn't have any selfishness to it because we'll find later he'll have these big arguments with dr. short car where he'll say that how can one love God if one doesn't know God or at least have some understanding and how can one have a relationship if one doesn't realize that there's one this underlying it so there there's an importance in these these vedantic teachings even for this a path of devotion so should the bhakti to think that it means that we not allowed to use the brain and try to analyze everything I think is a mistake well I think what taco is really saying is I hate to ki bhakti this there's no motive selfish motive behind it love for love's sake and if that love for love's sake is enhanced by a deeper understanding then of course that's helpful for that so the way of love is as true as the way of knowledge all paths ultimately lead to the same truth but as long as God keeps the feeling of ego in us which is pretty much all the time it is easier to follow the path of love okay this will continue this this distinction very important distinction between the the gianni and the Vig yani the the yani will be someone who has a traditional idea which is still based on this idea of the dichotomy between the real and the unreal the Vig yani has actually began a-- we use it nowadays for science it means knowledge that has distinctions within it so it means the knowledge of the one and the manifestation of the one both together it belonged to the same reality ok we'll close with our gender and gentlemen under open McDonald come heartily Crowley he saw avatar incarnation medium ramakrishna Marisa we bow our heads before Rama Krishna who is stainless of infinite nature whose heart melts in sympathy for his devotees who is an embodiment of the divine and Supreme Lord and ever worthy of our worship om Shanti Shanti Shanti peace peace peace be unto us