Video 14

The Gospel of Sri Ramakrishna with Swami Atmajnanananda (07/03/20)

oh look at our rhythm that even I'm collaborating on call myself a home shavon among golems sherry without Adam we guarantee your words are like nectar bringing life to scorch Souls they appraised 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 reading of the gospel of ramakrishna for those following along in the book were in page 104 this is the chapter visit to Vidyasagar and this was just ease within a few months of em's very first visit to Ramakrishna - August 5th 1882 and they went to his house for those who haven't been following this issue chandra vidyasagar was a very well-known figure at that time for his his scholarship he had started schools he had written bengali grammar he was a great Sanskrit scholar but more than that he was a very generous and charitable man and he helped so many people he was interested in many reform movement so he was a very very well known figure at the time and Ramakrishna never hesitated to try to meet all of whenever he heard of the anyone who had any type of greatness whether they were a great scholar a great devotee or leader of a religious movement writer a poet he had no hesitation he didn't have that attitude that I'm a great spiritual soul they should come and see me he would go and visit them so this is a visit to the Ostrogoths place the name of Shri Ramakrishna was was fairly well-known among a certain section of the society in the Kolkata at that time he had been written up in the brahma-samhita newspaper and many people know about him so this was a big occasion many of the neighbors and other people had come of course em came with this ramakrishna and they were also many who ordinarily came to see him to petition him so there was always a line of people who were waiting to request help for for money for a marriage for a scholarship for a school for all sorts of different things so we're right in the middle of the long conversation that Sharma Krishna has been talking to Vidya Sagar and we stopped with Ramakrishna he was talking about the path of knowledge and the path of love and then he started talking about the big yani this is something that will come up over and over and over again will have lots of opportunity to talk about that just in a very very general sense the V Gianni is someone who has realized the highest aspect of divinity has had the full realization or illumination and lives in the world we can say something like the jeevan mukta the jeevan mukta someone who continues to live in the world after attaining the highest illumination so in a sense the Vicky Ani is a Jeevan Mukta but as Ramakrishna will talk about several special features how does the V Gianni live in the world realized soul and when they come back to the world they have a certain attitude they have to have a certain sense of I they they will live transformed the they'll appear to be like other people but their anger will just be a mark of anger there'll be lots of very important distinctions so we start out the V Gianni sees that Brahman is movable and actionless like mount Sumeru this universe consists of the three gunas sattva Rajas and Tamas they are in Brahman but Brahman is unattached the Vikki Ani further sees that what is Brahman is the bar on the personal God he was beyond the three gunas is the Bhagwan with his supernatural six supernatural powers living beings the universe mind intelligent love renunciation knowledge all these are the manifestations of his power with a laugh if an aristocrat has neither house nor property or if he has been forced to sell them one doesn't call him an aristocrat anymore or left God is endowed with the six supernatural powers if he were not who would obey Him or left now this is a very big question in Vedanta we don't have much trouble with the concept of Brahmin as near gonna infinite absolute consciousness saguna brahman brahman together with this is chit shakti this chit shakti is the main is the main power that's attributed to brahman which makes brahman appear to be the creator and the apolar and with the roar of the universe so when we talk about saguna brahman in the vedantic sense we're not talking about these these six burgers as these six as the the guna and saguna brahman now why do i say that because the concept of Ishwara or the the brahman as the source of the universe does not require brahman to be personal what do we mean by personal when we talk about the personal God in the Upanishads there's really nothing that will serve we're stand in the same place as the concept of Quran the personal God that we get later that we get in the bhagavad-gita we get into put on us we get with the concept of the of the Avatara so how do we get from this idea that Brahman can be possessed of of certain attributes or certain powers to get from that to the personal God that we can pray to that will hear our prayers that perhaps has some sense of self identification so just to go back this to this idea of Ishwara Ishwara from from the point of view of the Upanishads will not really be a personal God it simply means that this Brahman has a power within it to project the universe and then dwell within the universe uphold the universe and then with the draw the universe at the end this doesn't require a concept of personal God that stops and thinks they let me do this and let me do that we have this in title ii upon a chaton and others we we get this idea which is not taken to literally by the commentators at least Shankracharya is more of an allegory when when brahman looks around and sees that there's no one else there he's all by himself and he feels lonely and he says may I become many this is not taken very seriously how can Brahman be sitting down and will and how can he look around if he has no eyes if it's pure consciousness so we don't take that very seriously but this idea Bala Ron is taken very very seriously that God will hear our prayers now that means that we've gone we've gone from this concept of of the divine as being itself from pure being set which is also pure knowledge and pure bliss to a being a particular being some particularity there and when we get to pick particularity then we start adding name and form and we also started getting into some competition and we have our own special name and our own special form and we think God should be Lakers and should be like this and like that we gather ideas like God will be compassionate God will be loving all of this so this is not to say that there's anything wrong with this concept but it's a bit of a leap it's not exactly there indeed Upanishads Swamiji is very fond of saying that we can find the germ of these things so we have very often will have verses and and statements that will try to show the oneness of a Brahman and the oneness of and it can be expressed in different ways para MOT men or Ishwara and Mogollon know how do we try to understand that this idea of oneness and how do we understand there's active creation is coming out of an impersonal as absolute reality we start out with the impersonal Brahman is impersonal and from that how do we get this this concept of impersonal God and how objective is the personal aspect of the personal God these are all questions for the for the philosopher the devotee doesn't care very much but for the philosopher so I wanna i don't remember if I've done this before but I want to go through something that to me is is a helpful and trying to understand how the impersonal absolute Brahman and the Ishwara God is creator and the term othman that is the higher self and the G Bachman how these can all be one because for the for the Jionni the sagiv Atman is really one with with a Brahman not a manifestation the universe is a manifestation of Burman but the development is none other than the Brahmin so it occurred to me one day that one of the best analogies and accorded not original with me but one of the best analogies is of the Brahmin as the sleeping individual now when we're sleeping and don't take this too literally but when we're sleeping there's only consciousness there's no objective consciousness at that time now Brahman will have self-awareness it's not a perfect analogy but the point is that there's the sleeping individual does not have any plan to have a dream does not decide to have a dream does not look around and think how nice it would be to create a whole universe it just comes out of it it emerges out of it and if we want to ask why we can say we don't really know there must be something we'll call it Maya there must be something which causes the sleeper to become a dreamer now the sleeper and the dreamer we know were the same person there are not two different people when we wake up we say I fell asleep and I died and I had a dream the same I is the sleeper the same I is the dreamer now the only difference will be is that we'll use a different term so now instead of sleeper we're saying a dreamer instead of Brahman we're saying Ishwara now the creation of this universe is something that comes out of this consciousness it it doesn't have any existence independent of that consciousness now what happens to the the dreamer this dreamer who was still our one with the sleeper and not really aware of himself as a dreamer enters into the dream and this will be as the G Bodmin which is really potter madman the higher self so because when we when we wake up do we talk about seeing things in the dream we're having a dream if it's if it having a dream that means that we we understand that this witness who witnessing the dream at the time of the dream the witness seems to be a dwelling within the heart and soul of the dream the individual when we wake up will say that no that witness belong to the dreamer and then we'll have to conclude well there's a oneness there all right slept and I dreamt that I did this and that in the dream they're all the same I now if we say well what about this created universe we'll say well that was a projection that was a manifestation of consciousness if we analyze it from the dream point of view it seems to be independent it seems to be real material and everything but when I wake up I say no I see there was nothing but consciousness seeming to have taken some type of tangible form Chicana something like that so we start out with this impersonal absolute reality as the sleeper that Brahman then this this sleeper as soon as the dream emerges then the sleeper is no longer simply a sleeper he's a dreamer but he's also a sleeper that sleeping aspect is always there that's why that's the essential aspect then you're gonna aspect so same thing with the Ishwara there's no each one if there's no dearth if there's no universe Swami's warranty was very fond of this idea of the woman and the mother there is no mother unless there's a child the birth the child I is the cause for the motherhood of the mother the jaw that this world is is what turns Berman from Brahman into Ishwara so as soon as the the dream is there then the sleeper becomes a dreamer and the awareness gets transferred to the main character which is me in the dream so that'll be this oneness of Brahman and Paramatma and jihad Minh now what about Bilal on where it is this personal God come in because this the individual in the dream individual on the dream may have some feeling that there's this dream world had to be created by someone or something so there's some concept there's some idea that God did it and if we try to think what is this this God like then it's the it's is us who are trying to imagine what types of qualities are inherent in this divine being it's almost like saying okay we understand this this whole analogy but we wonder this sleeping individual that you're talking about what does he like when he's awake what is this personality like or her personality like so a bit of this personal God will be our superimposing qualities that we would like to think belong to the the infinite absolute reality so Swamiji he'll give different types of statements that the personal God is the highest reading of the intellect of the highest reading of the human intellect highest reading of the absolute by the human intellect so it's not false but we can come up with different ideas different cultures and different religions will have different concepts and the name in the form of course is very much subjective subjective doesn't mean false and sure Amma Krishna gives her all different nicer illustrations when he talks about taking water from from a lake and we use different types of containers if we use a bucket the water takes the form of the bucket if we want to give a name different people of different cultures will have different names he says that Hindu will take it out of a pitcher the water will take the shape of the pitcher and he'll call it Joel the Muslim will have a type of sack a pouch and the water will be filled in that and he'll say pani then he says are they two different things the Christian may take a bucket and call it water are they different things it's all the same sub since the name in the forum are different and then he talks about blocks of water that freezes into blocks of ice what's the cause for them forming into particular type of block of ice he says this is the cooling and flow team Shakti of the of the devotee the heart of the devotee so if we have we have actually two different ways of looking at this more subjective more objective sometimes he'll say and Geeta will read that God will appear to us in the form that we most want to see that'll be that some objective appearance of God in that form the other is that it's it's the desire of our heart which allows us to see God in a particular form now the other way of understanding the personal aspect of God what does it mean to be a person I know what I take to mean to be for me to be a person is based on all sorts of super superficial false ideas we have to assume if there's a personal God that it won't be those types of things it won't be having a particular body and a particular personality this and that but this idea of self-awareness what is the real personality this real feeling of ilus it goes back to that self-awareness so we can easily understand that the Roman is also I am that I am I know that I have I have some self-awareness but it won't be based on false superficial things the way they're ours is otherwise we can say that it is more a question of faith but then we get stuck because for Ramakrishna the divine mother as a personal God was so real and spoke to him that were baffled and we don't know how to explain it so we sometimes we simply have to say that this personal God is something to be experienced and this gets back to the v Jionni because the Vicki Ani as Ramakrishna says sees and talks to God and not under some delusion but it has some direct access now God dwelling in the highest level tomorrow and these again these are the things that we talk about and think about when we go over and I analyze the deputy doesn't care for these things and again for Sri Ramakrishna this personal God is something very very real for Swamiji it's very real but the superimposed attributes are subjective Rama Krishna also subjective another way of looking at it is that we're adding something to the idea of the impersonal absolute which makes it more approachable and more loveable but when we finally have union with it it's the essential aspect that we're getting there one in illustration that I heard many years ago is that suppose someone wants to get intoxicated and they have they have something liquor to drink but they don't like the taste of it too strong so there'll add some soda or they'll add some some lime juice or orange do something like that and then they'll drink it and it very tasteful for them and and they'll get intoxicated they'll get that in a divine intoxication now is it the is it the soda in that lemonade in the juice and all of that no it's the liquor so when we have this experience of God in a personal form the the essential aspect that such chit Ananda is what will raise our consciousness of the other is is the vehicle it's what allows us to have enough love and devotion to have that type of experience so well we'll see that the big yani can be of two types that one and it depends on what goddess to the roof whatever if we were devotees and we took a devotional path to the roof we come back down we'll live in the world with his eye of devotion if we're more Gianni's say Shankaracharya see ramakrishna he always looked upon Shankaracharya as a fully God realized soul who had came with the special mission as a big yani but he was a big Yanni the of the Gianni type so for him he kept this I of knowledge say so he would say titania David kept his are I of devotion and Shankar Acharya kept his are I of knowledge so this is this this big Johnny and this is also how we can understand yes this this sleeping Brahman who awakens with a personality that's also the same either the same person awake or sleeping or dreaming or becoming the actor in the dream it's all one in the same person divine person we use the term person we have to understand it's not the person that way we're a person boosha boosha can mean the same at the moment but it also means a person because there's some personhood some sense of self existence some sense of some type of self awareness without it being the type of self awareness we have that is based so much on particularity when one memory and and different types of understanding and things like that six supernatural powers there are two different ways of that we read about this sometimes they talk about six Aiswarya guna these these lordly qualities and six midoriya there's six very sweet qualities and many many religions we had this idea of justice and mercy the truth the two sides two aspects of this personal God because one of the things God is supposed to do and in Vedanta he or she does it but with the help of the of the karma theory with one is to decide or to to weigh in balance all of the good and bad things we've done to determine what the future existence will be whether it's a heaven and a hell or whether it's a type of of rebirth so we have the six midoriya qualities love and devotion compassion or all of that and the sixth eighth Warrior that'll be the strength and justice and the harvesting things things like that there's a very nice concept that we find in in Judaism at the the the High Holy Days start out with the New Year Day Rosh Hashanah when we we began a 10 day 10 days of atonement for the things that we did in the past year that we regret and we pray that the next year will be a good year for us and that ends with the Yom Kippur and they say that God sits on the throne of judgment or justice during those 10 days then on Yom Kippur he switches over to his other throne of mercy so that if we sincerely atone for our sins then we're free and then we have to we have to change our ways after that so this is another nice way of showing these two different aspects so there's a bug of on the 6th of August sometimes they're taking this there's from this point of view of justice and sometimes point of view of mercy just see how picturesque this universe is how many things there are the Sun Moon and stars and how many varieties of living beings big and small good and bad strong and weak some endowed with more power some with less with the a cigar now Vidya cigar is going to ask a question that we'll see get asked many many times there's very common question for the BrahMos and a very common question for the Western Western educated people he says Vidyasagar has he endowed some with more power and others with less and then they they had this idea that somehow God is responsible if I have great power and you have less power or vice versa then we can we can say well we can blame God that the gods would love all of his children equally or her children why it is a God more power and give one less power is a very clear case of completely forgetting the idea of karma and rebirth and all of that very funny type of question but they took it very seriously and then they said if that is the case because they wanted to say that everyone has the same potential if that is the case then God can be accused of something they called very Samia dosha that God is not impartial this is this is the fault of partiality playing favorites then God is playing favorites he's giving favoritism to one and not to another so the talk world was always a little bit amused and a little bit annoyed because he thinks these are intelligent people how can they ask this type of question it's so obvious that some people physically mentally emotionally and spiritually in all different ways have greater power than others just an effective life so he's always a little a little sometimes put off by the question here he's getting it maybe for the first time but after hearing it so many times sometimes he'll to be a little bit annoyed and he'll always say Vidyasagar he asked me that same question so he says master as the all-pervading Spirit he exists in all beings even in the ant okay now we'll have a distinction that in terms of manifestation is there a partial manifestation of God in one and a greater manifestation of God in others no there's a hundred-percent manifestation God dwells fully and completely and each and every being but the mind in which and the body in which God is manifesting that there'll be a distinction so it's not a question that God says oh let me partially enter this person and fully enter into that person isn't nothing to do with it it's a question of the covering if we see the light shining very brightly in one lamp and we see another lab where we can hardly see any light and we analyze very closely we find the differences in the light shade there's one shade is a very opaque he's not not allowing much light to go through the others almost perfectly transparent and that light is is almost fully shining through the same light so it's not a question of greater or lesser manifestation of the room and itself but the manifestation of power will be restricted and limited in some cases so he says as the all-pervading Spirit he exists in all beings even in the ant but the manifestation of its power so is Chuck TB case he says the the power the how how that presence can manifest itself is power the same electricity and everything but in in some mille utilize more voltage than in others but it's the same source the same the same divine source but the manifestation of his power are different in different beings otherwise how can one person pretend to flight while another can face can't face even one and why do all people respect you have you grown a pair of horns laughter you have more compassion and learning therefore people honor you and come to pay you their respects don't you agree with me so there is a question of partiality first of all we can say why bring God into this that we were born with our own limitations due to our past karma and it's that which doesn't allow us to fully manifest whatever possible power there is it's the it's the the Thomas and Rogers of the mind which act as as a lamp shade to keep that light from going through why why blame that the the light bulb is all the question of this lampshade and what we're trying to do when we purify ourselves through spiritual practice is to allow the divinity to shine through more and more and more till it's unobstructed so he asked video cigar don't you agree with me with the a cigar didn't say anything video a cigar smiled the matter continued there is nothing in mere scholarship the object of study is to find means of knowing God and realizing him not with the a cigar was a great scholar and she Ramakrishna had many great pundits who came to him and he made a big distinction he used to sometimes sin-free do well or others to meet a great pundit first and he would say go and find out if he has any renunciation and discrimination and if so then I'd like to meet him otherwise he would say they're like mere straw there's nothing to them if they study the scriptures and it doesn't have any effect on their personal life if they were very worldly people are very proud people of their scholarship then they haven't understood the Scriptures at all to understand the Scriptures means that we we have to develop a little humility and we have to understand that there's a this ego this sense of pride if is false and it's a great obstacle in spiritual life so he would always check this video cigar he likes him he's going to be a little tough on him because he likes him and he sees tremendous potential and he's very much taco is very much appreciative of the work that video asset guard does he says over and over again that the work did with the other car does is very good is the word of Satya but he doesn't realize that gold which is hidden within him we saw before video cigars is quite a bit older than Shri Krishna I forget was it 16 years something like the head and you know at that time oh that was a ripe old age at that time and just like in Shankaracharya is buddy Windham that that's not the time for an old man to be sitting repeating the rules of grammar is the time to be calling on God so he's trying to and this is what Sherman Christian did that whenever he met somebody he would do two things first of all he would appreciate them and he would try to encourage them to go along the spiritual path that was best suited for them second thing is that he would tweak things a little bit if he saw that there was a little bit of one-sidedness or a little bit of too too much lack of a liberal spirit or whatever he would try to he would try to correct that so we see very often when he's meeting with the rest of us that he'll he'll praise them very much he'll talk about the love of God and Rob his love for Krishna who praised him very much but at the same time he'll say try to understand everyone is calling God only with the different name in a different form be a little more liberal minded in your spiritual attitude so he appreciates Vidyasagar but he's trying to awaken him to something a little bit deeper and higher so he says there is nothing in mere scholarship the object of study is to find means of knowing God and realizing him a holy man had a book when asked what it contained he opened it and showed that on all the pages were written the words ohm Rama and nothing else now what about us we're constantly reading and I think it's a good thing we have to understand that when we read Lita is not the same as when she Ramakrishna is told by Toto pody that what is the meaning of Gita you repeat it ten times Geeta Geeta tog II becomes talky it'd be empty Aggie written a manner for the person of renunciation so it means that one should renounce everything for God for Ramakrishna that was enough for us we read Gita over and over again and it gets more deeply impressed on our minds and and more subtle meanings come to us so we shouldn't take it to mean that we shouldn't study the scriptures but we shouldn't study them just for the sake of scholarship just to memorize it so that we can quote verses and and show off how knowledgeable we are and be able to teach other people in everything it has to be with some some idea that we want to put these things into practice and then even even if we're very established in our spiritual eyes there's some joy that comes from reading the scriptures so that's okay it's when we get attached to the scholarly aspect of it that it becomes a problem for us so he used to give the example of it you know the man was given a shopping list that you have to buy some sugar is some some days some clauses in it and and he lost it and he couldn't remember what was on it and he searched all around then he saw it and he read it and he said oh yeah now I remember and then he threw it away he didn't need to keep it anymore so if we could read the scriptures like that and if after reading at once then we say ah now I know exactly what I can do what I am to do and if we could immerse ourselves in spiritual practice and fully 24 hours a day then we would have no need of scriptures we're in that in-between class most of us we're study the scripture is very important especially the gospel of ramakrishna this is also a scripture it's very very helpful for the wisdom in it but also the inspiration and the example so there are many reasons also that we should do some scriptural study now we get Geeta what is the significance of the Geeta it is what you find by repeating the word ten times this is something totally told him it is then revert reversed in tataki which means a person who has renounced everything for God and the lesson of the gita is well man renounce everything and seek God alone whether man is a monk or a householder he has to shake off all attachment from his mind so now we'll get this distinction between external renunciation and internal or mental renunciation the real point of renunciation is not to be attached to things if the householder can live in the world in such a way that he or she has no attachment to possessions to name it fame to title to all of these things then that person is a real person of renunciation and if someone renounces everything and still has some attachment to name and fame and reputation has some pride and everything then that person is less of a person of renunciation there's a very important verse first verse of chapter 6 in Geeta there is a very strong verse is very strong because it uses this word sannyasi who is a real sannyasi generally we think you have to take formal vows of renunciation to be a sannyasi the Gita says know that that person who performs the cardia karma performs this duties and obligations without any attachment to the fruits is the real sannyasi and the person who simply gives up or worldly duties puts on the ochre cloth doesn't perform any ritual anymore under the guise of being an sannyasi that person is not a real sannyasi and this there's also internal renunciation so I if there's external renunciation there has to be internal so this internal renounce is the real thing that's the real thing the external is secondary now of course if if someone for Eddy engaged doesn't get involved in the world doesn't get married have family have a career and all of that then of course there's more scope for this very strong feeling of renunciation so not to say that there's no advantage to their life is sannyasi but the crucial thing is this internal renunciation Chaitanya Deva set out on a pilgrimage to southern India one day he saw a man reading the Gita another man seated at a distance was listening and weeping his eyes were swimming in tears Chaitanya Deva asked him do you understand all this the man said no revered sir I don't understand a word of the text he wasn't a Sanskrit no he wasn't a highly educated person it's simple person then why are you crying estate on you the devotee said I see Arjuna's chariot before me I see Lord Krishna and Arjuna seated in front of it talking I see this and I weep so the the feeling of the heart is the main thing baba Gahee janardana very well-known phrase from a very nice verse but it means that God looks into her heart he accepts our love God doesn't care if we know all of the Sanskrit verses and we can recite things in all of that is that sincerity and the genuineness and authenticity that are the key things why does the Vicki Ani keep an attitude of love toward God okay so this is one way of living in the world the point of the V gianni is that the Vicki Ani needs something to hold on to because the experience of divine joy in that state of oneness that state of Union well in the Rococo sawatya or whatever we call it is so intense that the mind is is longing for that and like a magnet keep fooling up the mind the V gianni to a certain extent has to try to keep the mind when the slightly lower plane has to hold on to something so there'll be some who were pure gone he said heart that they'll they'll hold on to maybe some mission in life maybe some desire to help others that can be therefore for the gianni also but the devotee holds on to this relationship ramakrishna used to say in his case also that Buckton buckteeth these are the two things that he held on duty keep his mind down on a lower plane that means the company of devotees in his case it meant his disciples and and those who could appreciate his teachings and the devotional attitude to be able to sing and dance and enjoy the different devotional moods this this relationship this is what what he enjoyed so on the one hand he preferred this you know there's the beautiful ROM for satsang where he says I don't want to become sugar I wanted to taste sugar I won't enjoy sugar I want to enjoy that attitude on the one hand this was something that was natural to him he loved to have this there's a feeling of being a child and having the being lying on the lap of the Divine Mother how wonderful that that feeling was on the other hand especially in the in the very early days he had to force his mind down into that attitude that's what K allowed him to keep them on on the lower plane because that Melissa oneness was so tremendous for him so with a little bit of both so he's talking about there's one type of Gianni V Gianni who is devotional in nature so why does it figure on e keep an attitude of love toward God the answer is that I consciousness persists now this I consciousness for the Vigny on E is what taqwa calls the perfectly right ego we have this this concept of this contra army and pakka amis this is green or unripe ego and the ripe ego for Sri Ramakrishna is not a question of getting rid of the ego or obliterating the annihilating the ego because he says that no matter what we do is I consciousness is there if we're sleeping it disappears immersed in a book we may forget for a moment if we have near bacopa samadhi then there's no eye consciousness but the second that we're aware of external and aware of ourselves being aware of external things there's some eye consciousness for him ego simply means what do I mean when I say the word I what what what does it refer to in my mind what is the content of that of that word uh-hum what is the content of it so for a very worldly person of course it'll be identification with the body and and all of our desires and all of our accomplishments and all of these lower external superficial things in spiritual life ramakrishna says if we want to ripen this ego the first thing we have to do is establish a relationship with God which will help remove the sense of eye from this body mind complex and spiritual eyes it so these are of course the different attitudes for ramakrishna used to especially mention the attitude of the servant for the master and the child for the for the mother so if i think of myself as a child of God then immediately I'm thinking of my selves in terms of spiritual terms there's not the biology if it's the biological mother I'ma tired of my biological mother then I'm a biological individual with with body mind and senses that came out of that that physical body of the mother as soon as we start talking about know that my center of ironist my sense of being even as a child is that the divine mother is my real mother this is a way of taking that unripe ego and ripening it so we we use this right be go and in the beginning it's a question of our dopa we've spoken about this before our oppa it is superimposing because it's not natural I still feel that I'm a human being and with my own Road the biological mother and father and everything but we keep trying to tell ourselves we try to convince ourselves to the truth of it and it is true but we don't know it so we try to superimpose that idea so that one day we'll realize yes that is the real so we do it as a spiritual practice we adopt an ego which it starts to become like the right people but the ripe ego that allows the big Jionni to live in the world is something different because it's spontaneous and natural and real and that's the real feeling is there's there's no effort involved well then in the state of oneness one realizes that yes this is my eternal relationship even though where I'm in a state of oneness then when they come back down I feel that is my eternal relationship I am in a child of God or a servant of God so this is the ripe ego that allows the big eonni to live in the world now is there any trace and a memory trace of this old ego slight vid and this is what Sherman Krishna will talk about he says even after the attainment of knowledge this high consciousness comes up nobody knows from where you dream of a tiger then you awake but your heart keeps on palpitating all our suffering is due to this eye so for us this I means this eye that it's filled with pride and arrogance and a very sensitive that can bear it if somebody criticizes us this is that either makes us miserable so this is this is what he's really talking about the ayah the big eonni is not a harmful eye in fact he hit so many the illustrations like the the sword that's touched the Philosopher's Stone Philosopher's Stone turned into gold it can't harm anyone it's too soft it's just something to look at it looks a little bit like a real sword but just for show so the ego was just for show the anger is just for show it's like a mark on water it has the form of the anger but it's not really anger so he says the cow then we get a nice example the cow cries humba which means I that is why it suffers so much it is yoked to the plough and made to work in rain and Sun then it may be killed by the butcher from its hide shoes are made and also drums which are mercilessly beaten Lefter still it does not escape suffering at last strings are made out of its entrails for the bows used in carding cotton then it no longer says humba humba III but too-hoo too-hoo though though I remember the first time I experienced this I was I was living in a it's got the out of the way part of Kolkata in those days and the Carter these the people who go and and they make pillows and mattresses they stuff them they'll just take some cloth and they'll stitch it together and I'll stuff it with the cotton but the cotton has to be separated and made into little small pieces so they have a long bow a long string and when they go down the street they don't yell out the Carter has come the cart is what they do is they twain get your this doing doing doing so this is this is the sound that Shri Krishna is talking about so then there's no longer humba humba III but to to now though only then are its troubles over so that means that we stop saying everything is me I then we say no everything is Thou O Lord when when that attitude comes then were free from the harmful effect of this ego o Lord I am the servant thou art the master I am the child that what the mother once Rama asked Hanuman how do you look on me and the Hanuman replied O Rama as long as I have the feeling of I I see that thou art the whole and I am apart now what the master and I am thy servant but when Rama I have the knowledge of truth then I realized that thou art I and I am thou the relationship with master and servant is the proper one since this I must remain let the rascal be God's servant now before we close I want to talk a little bit about this statement that is attributed to Hanuman because this I think sums up better than anything else the way we can harmonize or integrate or understand the three different schools of Vedanta in such a way that there's no contradiction between them we can simply look upon them as different types of spiritual attitudes or in different stages and our spiritual growth this was one of the most important teachings of sri ramakrishna we very often think of it in terms of the harmony of religions and when we have that in mind we think about Hinduism and Islam and Christianity and Buddhism and Jainism and Judaism and Sikhism or all of the different world religions but this term mut Otomo Toto part I is also used for the different schools of Vedanta so we really I think should understand this in a much broader sense not that all different faiths or simply paths to take us to God but all different philosophical attitudes also so here we have a very very famous in the statement that they would hear when I had this feeling that I am the body to da so hum so this is this is Hanuman was supposed to have been brought before the assembly and everyone is there and this simple monkeys is kneeling down before she Ramakrishna it's Rihanna when he's asked that question and he starts out like that so he says David here when when I have this feeling that I in the body then da saw him then I am your servant you're the master then he says jiva-bhutah that there may be sometimes when I look upon myself as an individual soul as a Jeeva so do you would ya toward unser then I feel that I'm a part of you I am not separate but we're not one I'm a part you're the whole and I'm simply a part all of us are different parts there's some total of all human souls this is the vicious Ted white Avada the first is Deuter Radha that there's a separation but a relationship then he says odlo Bhatia from Ibrahim when I think of myself as the as the Othman as the this the real self then you and I are one in the same I don't find any difference then he says it E Main St Tamati he this is my certain final in certain opinion and and understanding about this so we see it one in the same person here it is the Hanuman but it could be anyone one in the same person finds no contradiction between feelings sometimes in dualistic attitude and at that time feels that you're the master and I'm the servant you're the mother and I'm the child you're the beloved I'm the lover and need any relationship and sometimes thinking of himself or herself as the development individual soul then feels as oneness that I belong to you a part of you but when evenness this feeling of individuality disappears then there's nothing but oneness then there's no distinction you and I are one in the same so when he says that this is my firm final mature opinion I take it to mean all three of them not simply that you and I are one of the same but I think all three because they represent three different moments and this this scale of spiritual understanding there's a very nice way and we'll close with this a very nice way of understanding this a very interesting interpretation of tucked wanna see that wama see some people will take this as the top and plum as a compound and tied have been different meanings one taught wanna see will me that I as an individual or you as an individual or one with that infinite absolute Berman the other way is the stud will stand for das min so not that you are one without but you dwell within God and the other is the SIA that not you're not one with God you don't dwell within God but you belong to God so here also we have these three different schools of Vedanta so we will stop here and I will give the closing chant niranjan nityananda rupam baktun who come to wrongly he Shabet I remember Krishna so we bow our heads before she Ramakrishna 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 every worthy of our worship om Shanti Shanti Shanti peace peace peace be unto all a reminder that the 4th of July we will have puja and a program online or live somehow some by the magic of the computers from the youth group kids that will start at 11 o'clock on Saturday 4th of July if you go to our website you will see that there's a link for that so you can just click on that and you can experience the whole puja at that time and for Sunday Sunday as a guru Purnima so we've given a link to a very nice talk that was given some years ago by Swami Sartre Dev Anand eg on guru Poornima and the role of Guru in spiritual life so if you're interested in seeing that you can click on that that's actually available it anytime but will posting that for the 11 o'clock talk so thank you all and we will see you next time