Video 51

The Gospel of Sri Ramakrishna read by Swami Atmajnanananda (04/02/21)

[Music] your words are like nectar bringing life to squirt souls they are 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 the srami krishna we're at the bottom of page 204 this is the chapter advice to the brahmos and the date is sunday april 8 1883. we're in the middle of a conversation manila al-malik is there and there's other devotees it doesn't say anyone specifically here ignorance lasts as long as one has ego there can be no liberation so long as the ego remains o god thou art the doer and not i that is knowledge of course this this is a very big topic and takur he he generally follows this up by saying but one cannot get rid of the ego so we have this dilemma that we can't have the highest realization as long as the ego is there but this ego comes back we can argue it away and reason about it but it seems to come back so generally he'll make a distinction between different types of ego and when we when we read about this unripe ego and the ripe ego we have to understand that there's every possible stage in between this is a fruit or a vegetable will start out green it doesn't just go from green to ripe it'll may take several days day after day the green banana and then the next you know it's fully ripened it may take several days so there are all different uh degrees of this ripeness of the ego and what taqwa recommends is that we try to assume the attitude that one who really has the right ego will have this is this is his technique we'll see many many times how uh he instructs us to take a certain spiritual attitude and superimpose it upon our ordinary attitude and and cover it over and replace it this is called adopt uses this expression over and over again so that i may not really feel i'm a child of god but i tell myself that i may not really feel i'm the servant of god i tell myself that i try to behave that way i try to think of an example i try to feel i'm like hanuman i try to feel that i'm really a small child depending on my mother for everything so this is still an ego but this is that ripe ego and this is this difference between uh avidya and vidya vidyamaya there are different different types of maya even that some of it helps us get out of maya the thorn that removes the thorn but ultimately we have to transcend this ego ultimately we have to get rid of at least get rid of this unripe ego there's a conversation that takes place between truman krishna and kesho keith chandrasen and keshav says what happens when we get rid of both of them we this we go beyond get rid of the both thorns and we give up even this this ripe ego and taco knew that he was nervous and he said queso i'm not asking you to give up the ego entirely you can keep that right people it's okay because kesha was saying can one keep his organization together if one rates it to that high state tucker knew that he still had some desire like that he said no i'm not telling you to give up this ego entirely give up this unripe ego and for us we need a very strong sense of ego a very strong sense of i we have to know who we are who we want to be we knowing who we are from a very practical point of view we'll be okay we know our weaknesses we know our good points we know our bad points and all of that but know who we want to be this is what we have to we have to focus on and and we have these these paradigms all of these harvests whatsoever all of these they have their paradigms so we feel like yes how did mother yasoda feel when she was had baby gopala on her lap how did she feel let me try to feel the way she felt so this is this was usually what tucker says about the ego now he's going to this other attitude very high attitude that this is something that the shaktis emphasized so much that i am just an instrument that the mother does everything for me or in the sankey philosophy we read in gita that just body mind senses everything is functioning i am something separate from that i am not the the agent of action or god alone is the agent of action whatever attitude we have but he says that this is this is that very high uh attitude and it's very hard to take this attitude in the very beginning we can pray let me be an instrument but to say at this point whatever i do i'm doing because mother is making me do it that we have to have tremendous purity of motive if we're able to say that we can't have any selfish motive or any desires lurking behind anything then possibly if we do things that we really feel will be the best possible thing to do that this we can say that this is somehow our attempt to act according to the will of god as we understand it but it's not the same takwor being able to say i move his mother makes me move i speak as she makes me speak is a different thing by being lowly one can rise high the chaatak bird makes its nest on low ground but it soars very high in the sky cultivation is not possible on high land in low land water accumulates and makes cultivation possible he's talking about humility this uh this the pride when he talks about ego ignorance lasts as long as one has ego we can take it also as meaning pride and this pride comes from identifying with these external things how much money we have how much learning we have how many degrees we have a position on all of these things that become great obstacles for us so he doesn't often talk about this very humble type of attitude or i'm not saying i'm a center of this and that but at the same time we should understand that no reason for us to be proud of anything whatever we have good qualities or virtues we can say by talk with grace we have these no no reason to be proud for these things one must take the trouble to seek the company of a holy person's in his own home a man hears only worldly talk the disease of worldliness has become chronic with him this is a very nice expression again i want to talk with favorite expressions that we know a chronic condition can't be cured we we have a certain condition and we can we can take some medication and we can cure it uh if we don't and it lasts for a certain amount of time and we don't do anything to uh to counteract it it can become chronic legends that so with worldliness unless we try to combat it it becomes a chronic condition for us that it becomes part of who we are very difficult to to get rid of it so he's saying by only hearing worldly talk by by not removing ourselves from time to time uh and keeping holy company reading holy books whatever it is that we do by doing that we can we can cure that disease of worldliness the caged parrot sitting on its perch repeat but let it fly to the forest and it will squawk in its usual way mere possession of money doesn't make a nobleman one sign of the mission of the mansion of a nobleman is that all the rooms are lighted the poor cannot afford much oil and consequently cannot have so many lights the shrine of the body should not be left dark one should illuminate with a lamp of wisdom i think what taku are saying is that those who possess some spirituality it will have to manifest itself in some way we'll have to see that light shining somehow that this will be this will be the uh the glory of that spiritual uh realization that they have then he quotes a song lighting the lamp of knowledge in the chamber of your heart behold the face of the mother brahman's embodiment everyone can attain knowledge now when he says knowledge of course he means spiritual realization he's not talking about any type of worldly knowledge i don't believe he's even talking about any type of vedantic knowledge we have so many very subtle vedantic concepts and things how we understand the difference between the subtle body and the gross body and and the three still all of these things i don't think he means that when he says everyone can attain knowledge that means everyone can attain illumination everyone can have realization even those who don't care for philosophy or anything just strictly have a devotional attitude there are two entities jivatma the individual soul and paramatma the supreme soul through prayer all individual souls can be united to the supreme soul every house has a connection for gas and gas can be obtained from the main storage tank of the gas company apply to the company and it will arrange for your supply of gas then your house will be lighted now are there two entities first of all if if the jivatman is separate from the individual soul from the paramatma then there'll have to be many jivadmas it won't just be mine if mine is separate then this this is uh we can understand this in two ways from the uh we have a harika point of view see the advaita vedantins they very often speak from this ordinary point of view where we feel separate we feel separate from god think of the the allegory we have of the two birds on the same tree okay i feel that i'm the lower bird i want to unite with the higher bird now swamiji explains that i according to a deuteranta when the lower bird really reaches the higher bird it realizes that they were never separate there was only one now the other way of understanding this is either sanki a point of view or the more dualistic point of view duelists are qualified nondualists who will really feel that the injiva is a distinct entity the qualified nondualist will say that like it's like a light a ray of light emanating from the sun there'll be many different ones each one of us is like one of them we're connected to the sun we're composed of the same the dualists will say more like sparks coming out of a fire still it has that same nature of the fire but it's separate from it so one is part the whole and the other is separation the dwightens will say that the jiva is just a reflection of the sun that and there's only one sun that way so when taka makes statements like this there's some people jump to this conclusion that oh he was really a qualified nondualist many people say that even m even m had that feeling when we read in the bengali gospel uh there will be these subtitles and things and sometimes it will say takur's teaching of now we know that it can be true this it is his teaching of that but he taught according to what was helpful to different people he didn't teach according to what he thought was the final and absolute truth he didn't have that conception of truth his conception of truth was direct realization and experience and everything other than that is just trying to explain uh some type of understanding of of the universe of the self and god and all of that to to help us understand the experience that we had that feeling of oneness is it oneness is it identity is it union these are all descriptions after the fact in that state of realization well there's no one there to say which one is it really we we get so lost in the object of love or we feel that absolute oneness that at that point there's no one to say anything but this is a very nice way of understanding it that uh i feel this separation this goes back to this idea of ego when he says we can't get rid of this ego he says that it's the ego that causes this feeling of difference of separation but we can utilize it we can feel yes okay i am that lower bird let me hop higher and higher and higher and higher and and reach that state of union with the higher bird then what happens happens if i realized that i was always one with that bird or i'm a part of that bird or i came from that bird who cares whatever happens happens if we need to know then then we'll know at that time if we don't need to know we may not know we may not care to know also when when we friend finally meet jodu malik we can ask him how much money he has and how many gardens and this and that or we may not want to we may not care it doesn't matter in some spiritual consciousness has already been awakened but they have special marks they do not enjoy hearing or talking about anything but god they are like the chaatak which prays for rain water though the seven oceans the ganges the yamana and the rivers near it are all filled with water it won't drink anything but rainwater even though its throat is burning with thirst the master wanted to hear a few songs ram lau and the brahmin official of the temple garden saying ramallah was from a christian's nephew of course who lived with him for many many years and dakshinishwar and remained remained close he was one of the few relatives that had a nice relationship with the monks of the order especially swami brahmananda swami brahmananda for some reason was very devoted to ramallah i don't know why exactly ramla he wasn't very helpful of when after takwa passed away and holy mother was supposed to get his stipend and everything but uh anyhow swami roman did there's there's one reminiscence it's a little off topic but i don't remember who it was but uh swami ramananda told one brahmacari that it was a festival day taco's birthday i believe and he was in charge of kind of guarding the shrine room this is before the big temple and he said don't let anybody eat food in the shrine room area i think something like that i may not have the details 100 right so one family came and so some girls were there this and that and they was either they wanted to or they started eating there and this brahmacari said no you're not allowed to and so they got very offended and they got done and they left then later swami ramadan they called it brahmacari and he said what did you do and he said i told him they couldn't go there he said you have to leave the order he was very angry and he said whoa what what happened he this was ramallah's family his children that came talk with his very own relatives that you did that too and he said how did i know and so he felt terrible and then swami brahmananda said see if you can if you can get them to accept your apology so he had to go he crossed the ganges he went to dakshin ishwar and i don't remember the whole story somebody else was there maybe he met lakshmi didi or something somebody was there who he didn't know at that time but she took care of it she took his side and explained everything finally reluctantly they they accepted his apology and they arranged for some feast something like that and the ramitari was allowed to stay so this farmi brahmananda he liked to travel with him because he could sing if anybody could sing swami brahmananda liked him he always wanted his attendants who who could sing nicely this family ambikan under especially and others and ramallah he was a character he would dress up in asari and sing songs the women's songs sometimes also so ram lal and a brahman official of the temple garden saying dwell o lord o lover of bhakti in the vrndavan of my heart and my devotion unto thee will be thyradha dearly loved and again the dark cloud of the summer storm fades into nothingness when fluid in hand and a smile on his lips lighting the world with his loveliness krishna the dark one appears his dazzling yellow robe out gleams even the lightning's glare a wreath of wild flowers interwoven gently swings from his youthful breast and softly kisses his feet see there he stands the lord of life the moon of nanda's line outshining all the moons in heaven and with the splendor of his rays flooding the yamana's bank he stands there stealing the maidens hearts he lures them from hearth and home krishna enters his own heart shrine and with his flute note steals away my wisdom life and soul to whom shall gangan narayana pour out his tale of woe ah friend you might have understood had you but gone to the gemini's bank to fill your water jar the beautiful songs the one great thing about this chaitanya tradition of course many great things but the large number of songs that were composed and this caitanya tradition this was really the the beginning of this whole idea of something like a historical biography because there were several that were done in bengali and sanskrit also on the life of caitanya deva and there were so many songs composed either about him or about this radha krishna episode and other great chandidas there were so many great uh poets many of them wrote in this kind of middle medieval bengali uh maitoli and other other things like that but any other beautiful beautiful songs you know we we we read about swamiji and hear about swamiji so masculine is strong and he didn't like this mother but how many times if you go through the gospel you'll see how many times swamiji sang these songs the division of his songs and sometimes with tears in his eyes also again they sang high in the heaven of the mother's feet my mind was soaring like a kite when came a blast of sins rough wind that drove it swiftly toward the earth master to the devotees as the tiger devours other animals so does the tiger of zeal for the lord eat up lust anger and the other passions once the zeal grows in the heart lust and the other passions disappear the gopis of virundavan had that state of mind because of their zeal for krishna i think the term that tucker is using here is anurag this that this anuraga is the a very intense type of of the highest type of spiritual love and this was this was a taco's attitude that uh trying to to uh combat the pull of of the of the senses and desires and all of the passions just the willpower this way just just to uh these are the two things that are supposed to be enough to control the mind and so that we're not at the mercy of all of these these desires taku says no that we have to have something pulling in the other direction this anuraga and this is what will devour the others will suppress them and we'll fight against them this can devour them eat them up if but this is not an easy thing this is the the final stage in in the spiritual life at least under the path of devotion so the tiger of this anurag tiger tiger of zeal for the lord eats up lust anger in the other passions yeah the great mistake that that took place in many of these vaishnavi traditions is that this very pure lustless love these were children they were young teenagers the type of love that the gopis had for krishna it got sexualized a little bit and many of these kind of uh tantric ideas came in and everything and it got a little bit polluted that way but tucker was saying that these gopis of rindavan they were perfectly pure i often think about these poor young girls these uh these would have been arranged marriages to some older men and they have to move in and live in some place they don't have access to the to their own mother and father and uh have to work very hard the mother-in-law will give them lots of work to do and maybe somebody the husband is someone they've never seen before that they're afraid of and everything and they have this this young boy krishna so charming and they just can't wait to go out and spend time with him again the zeal for god is compared to calirium radha said to her friends i see krishna everywhere they replied friend you have painted your eyes with the colorium of love that is why you see krishna everywhere this is a very beautiful another beautiful idea that radha had this this same the same phenomenon that we see with sramakrishnan which is called udipana o dipana that uh they see something and it triggers something and with radhe with almost anything whatever wherever she looked the mind was reminded of krishna somehow and this udipana it works in a very positive way and i don't want to say a negative way but because the negative way is also positive but something can remind us of something or it can remind us of the absence of something the absence of someone the presence of someone or the absence of someone with srama krishna generally it was this other way generally he would see something say he was in the maidan one day and there was some some fair going on something like that and he saw an english boy who was leaning against the tree bend in three places the way that we see images of krishna so immediately he thinks that christian goes into ecstasy now this other idea this is called it's part of this madhur bhava is that radha's seeing this dark rain cloud she'll think of krishna but she'll be missing him because he's not seeing him and longing to see him there's a very beautiful song i i uh this is kind of a funny thing this idea came to me that uh many love songs uh if we if we look at it from a spiritual point of view uh can be very deep and very meaningful one of our swamis some of you either knew him or knew about him swami yogesh anandaji he passed away very recently he wrote that book six slided windows and and other things he told me one time that he loved to listen to the old songs these old love songs and think of them you know in a spiritual way one song he told me he really liked was embrace me my sweet embraceable you and he said yes that we can think embracing the mother huh that lyrics to it anyhow reminded me of one song this song is called what is the name of it i'll be seeing you and it's a it's about either the man or the woman it can be sung by either one who is missing the beloved and i'll be seeing you in all everywhere i look i'll be reminded of you i'll be seeing you and then the the final line it says i'll find you in the morning sun and when the night is new i'll be looking at the moon but i'll be seeing you and just like radha when she would see the dark rain cloud when she would see the peacock the peacock feathers and everything immediately the mind would go to christmas this this uh this feeling of of longing to have a union this video a very powerful type of thing now the challenge for us of course we all understand this we all know what it means to miss somebody not to long for somebody say we're separated someone may die someone may just be on a different continent even people break up all different things that happen and we know somehow sometimes how the heart aches to to be reunited with someone aches to be reunited with someone now what tucker says is we have to somehow somehow utilize that feeling no we know how the heart feels when when it's longing for union but we have to we have to spiritualize that how do we do it how do we uh look at this this example of radha how she's longing to be reunited with krishna and how do we do that or we think oh when i was young i had a friend who moved away and how i longed to be with my friends how do we do that with with god fear try to convince ourselves that yes uh i this is the real longing of the heart to be united because we know these emotions this is this is the beauty of uh the of the devotional path and the different behaviors because we all know what it means for the child to love the mother for the mother to love the child for the two friends boyhood friends there's no friendship like a young friendship the friendship that the kids have when they're 8 9 10 11 12 years old you don't get friends like that later in life there's something very sweet and very close about closer than brothers or sisters or anything so we know all of that we we know those emotions uh we don't know how to love god except through this human love this is the whole point of it so we are we try to utilize that feeling but give it a twist give it a turn so that we can we can really feel that that tremendous longing for uni with god and of course if we if we do it in a very personal way we look upon god as krishna also or srama krishna holy mother however we we understand it then we can really we can really feel think how wonderful it would be if one day we would really feel ah how tremendous it would be if i could go and see takur see mother how how the heart is yearning for that type of experience of course we don't have it because we don't have enough faith that we can actually see them and have that experience this is also part of the problem but we know when all of the disciples left sriami krishna how they only thought about when they would go back to see him again this is verahava that many of them said that swami turian the second we left am also that all we could think about was when will we have that blessed opportunity to be in his company again so we have to try to superimpose their mind set on ours somehow it's a challenge but this is a whole concept behind this this bhakti yoga as as taught in this especially in this division of a tradition with these different bhagavatas there's a very powerful type of of spiritual practice they say that when your eyes are painted with colorium made from the ashes of a frog's head you see snakes everywhere so yeah and takur i think he'll say it's later here also they had this idea that people who who had jaundice saw everything as yellow yeah i don't think it's true but i had jaundice once yeah hepatitis yeah i didn't see anything in children but everything about me looked yellow that was a different thing but anyhow the point is that yeah we we see god everywhere if the mind is filled with god the the lover is constantly seeing the beloved every at every turn oh is that her is that him so this is that that clearing because the eyes are painted that black line that goes around the eye they are indeed bound souls who constantly dwell with lust and gold and do not think of god even for a moment how can you expect noble deity of them they are like mangoes picked by a crow which may not be offered to the deity in the temple and which even men hesitate to eat bound souls worldly people are like silkworms the worms can cut through their cocoons if they want but having woven the cocoons themselves they are too much attached to them to leave them and so they die there this is what we do we we spend all of our time and energy to earn money to buy something and big house something like that and start a business or something and we get so attached to it that we can't get out of it and what we thought was some very positive thing becomes a great burden and constantly worried about it and competition and all sorts of things come it is maya that deludes only a few become spiritually awakened and are not deluded by the spell of maya they do not come under the control of lust and gold there are two classes of perfect souls those who attain perfection through spiritual practice and those who attain it through the grace of god now we may wonder why tucker says this and other times he'll talk about other uh other tai if she'll talk about those who even attain perfection and dream swap and some who get it all at once but if we if we take all of the others they don't involve that tremendous effort this is the one this is why we can say that there are two different uh categories that this sadhana siddha this means that we have to struggle we have to struggle very hard we see some people that it looks like they're not struggling so much or some people they seem to stumble upon it they just have some type of spiritual experience this can be explained of course by uh what was done in a previous lifetime uh or we might want to just say the grace of god but everyone who attains perfection attains it through the grace of god because it's through the grace of god that we even begin our spiritual life no one will will do sadhana without getting the grace of god the grace of god is that desire for god realization unless we get that at the very beginning no one will do it and no ultimate realization will come without the grace of god because we have to transcend this this feeling of agency and this idea that i'm the one who's doing it so the grace of god will come with all of them but one requires a lot of hard work and very few people can just rely on the grace of god we have to we have to do our work but there's there's always that combination this is why tucker likes the illustration of the boatman he has to work very hard to uh the boat is tied to the dock to untie the whole thing and to get it out and he has to use the oars and row it out and then to get the sail up a very hard work but once everything's up then the breeze takes it the rest of the way he can sit back so there's always this this type of combination but some have done the hard work earlier and for some it seems like they don't have to do very much and this breeze of grace automatically comes so there will be this kripa siddha some farmers irrigate their fields with great labor only then can they grow crops but there are some who do not have to irrigate at all their fields are flooded by rain they don't have to go to the trouble of drawing water one must practice spiritual discipline laboriously so what is he saying here don't count on on being one who doesn't have to do any work let's assume that we're going to fall in the first category that we have to work hard one must practice spiritual discipline laboriously in order to avoid the clutches of maya those who attain liberation through the grace of god do not have to labor but they are few indeed and as i said before this laboring part is only the first half of it the grace will will automatically come if we do our part okay now there will be another category then there is the class of the ever perfect so we have sadhana we have kripa siddha [Music] through great effort they can attain some type of realization and kripa siddha through grace of god and this nithya siddha those who are eternally perfect or at least were born perfect we we may get our realization in this lifetime and have some desire to work for the welfare of others and the next birth if we're born again we'll be considered nitisida because we won't be born because of karma we'll be born already after having attained realization so this nithya siddha they ever perfect they are born in each life with their spiritual consciousness already awakened awakened yes but a little shaking off of of the dust of maya will be there and in the case of the direct disciples of course they had to do a lot of strenuous spiritual practice but uh even if it were possible to be born with the absolute knowledge of of oneness or illumination still the mind has to mature to a certain extent we we can't expect a an infant who is not yet able to to speak or think or do any they may be in some some uh very primal state of oneness in the beginning but uh it'll take some time after that when they'll have to develop some reflective nature at least a reflective nature but then this will come more smoothly and they'll remember more easily in the case of the direct disciples they also had to reach a very high state because they were the ones who were to carry the message of srama krishna and they also had to provide an example for us of of how one has to strive and do spiritual practice think of a spring whose outlet is obstructed so they're also born with some little bit of maya obstructing it while looking after various things in the garden the plumber accidentally clears it and the water gushes out yeah we had that happen in our bathroom the other day the sink sink got knocked over in the water gushed out yet people are amazed to see the first manifestations of an ever perfect soul's zeal for god so there are signs it may not be that automatically is god realization but look at swamiji narendra how from his childhood how something drove him he was just driven to to go deep and practice meditation and as a teenage boy going around from place to place sir have you realized god have you seen god that doesn't come from nowhere that tremendous longing that way so we may say oh well he wasn't illumined he was still looking for god but it's manifesting itself this way as that tremendous longing for god so taqwa says yet people are amazed to see the first manifestations of an ever perfect souls zeal for god he's not saying realization at this point zeal for god they say where was all this devotion and renunciation and love the conversation turned to the spiritual zeal of devotees as illustrated in the earnestness of the gopis of vrindavan again ramallah will sing this uh what takur was was so insistent on was this this this longing of the heart i i always appreciate this converse conversation he had with kesha chandrasen and and the other brahmos he said i know you don't believe in all this stuff this is rather krishna business you don't especially like it and everything and did it really happen or is it just the poetry just somebody's imagination i'm not asking you to look at it from that point of view that krishna is god himself forget about all of that try to understand even if it's poetry the yearning of the heart that radha had to realize krishna and try to incorporate that into your spiritual life you'll get tremendous benefit from that so this was taka's attitude this is why he loved this so much so ramallah is singing in thou art my all in all o lord the life of my life the essence of my essence in the three worlds i have none else but thee to call my own thou art my peace my joy my hope thou my support my wealth my glory thou my wisdom and my strength thou art my home my place of rest my dearest friend my next of kin my present and my future thou my heaven and my salvation thou art my scriptures my commandments thou art my ever gracious guru thou the spring of my boundless bliss thou art the way and thou the gold thou the adorable one o lord thou art the mother tenderhearted thou the chastising father thou the creator and protector thou the helmsman who thus steer my craft across the sea of life master to the devotees ah what a beautiful song thou art my all in all ramallah sang again this time describing the pangs of the gopis on being separated from their beloved krishna this is the footnote we find this virah bhava while sri krishna was living in vrindavan and and when they had their rasli lin and all of that but also uh when he got a little bit older and he was old enough to assume his role as as a king he had to go to mathura and then they they missed him and they lost him but they lost him in a different way also because even when they went to see him they said well this isn't nor govinda who is this big shot with the turbine and everything and the royal dress and everything this is not the one that we fell in love with before so they also had that type of separation but this this song is is about just when uh sri krishna is about to leave prindavan to go to mathura hold not hold not the chariots wheels so the gopis are there we can picture that he's he's in a a chariot and they're trying to hold on to the wheels to keep them from moving so that he if they can hold it then he won't be able to leave hold not hold not to chariot's wheels is it the wheel that makes it move the mover of its wheels is krishna by whose will the worlds are moved so don't think that it's just the charioteer who's doing all of this you have to understand that your krishna is ishwara himself by whose will everything takes place the master went into deep samadhi his body was motionless he sat with folded hands as in his photograph tears of joy flowed from the corners of his eyes after a long time his mind came down to the ordinary plane of consciousness see takur he was so similar in many ways to caitanya deva and radha and all of that but this vera bhava he didn't have it the same way the curious thing with the caitanya is that even after his realization he would go back and forth just as rather sometimes she could be with christmas sometimes she was stuck at home so sometimes he would feel that divine presence and other times he would feel the pains of separation terrible pains of separation srama krishna he had that intense longing for realization but once he had that we don't find him ever feeling that sense of separation he may switch to another type of spiritual practice but and especially because this is not an attitude that uh accompanies this shantan verb that this relationship between the child and the mother we don't have anything in the in the scriptures a little bit the child is out to play and forgets the mother and then then starts crying and longs for the mother but she comes immediately there's not this tremendous pathos and this this feeling that when when will i ever see my krishna again all of that so taqwa he was always filled with joy all of the udipana brought him great bliss this other type of attitude is a little bit painful that's why this vyakulita is not something that we should be very flippantly praying for how many of us can bear the burning pain tucker experience these things physically the body would be burning yeah we re we can't imagine how in taco's life how everything so literally came true how these things really happened how the the brahminy couldn't touch his body it was so hot with her hands her hands would burn she had to put a cloth around him how but taco would lie in the ground in the mud and it would become caked from the burning heat of his body he had spent the whole day in the ganges just to get some coolness where they had to put sandal paste on his body so is this what we're praying for that veyakulota like that that agony and not having realized god is very rare we can play pray for longing for god and this anurag of course but this is a very something that most people won't be able to bear okay where was it ah the master went into deep somati his body was motionless he sat with folded hands as in his photograph tears of joy flowed from the corners of his eyes after a long time his mind came down to the ordinary plane of consciousness he mumbled something of which only a word now and then could be heard by the devotees in the room he was saying thou art i and i am thou thou eatest thou i eat what is this confusion thou hast created this is that play that takes place between uh this bhavamooka state if he goes a little bit in one direction then there's only oneness a little bit in the other direction then then the mother and child are there is it the child the talk we're feeding the mother dwelling within is it the mother feeding tuck where is the child within that confusion comes a little bit it's not real confusion is this is leela this play uh the type of confusion in his mind uh who is who is the real doer who is the enjoyer and when he goes in the other direction a little bit then everything is oneness mother alone is there continuing the master said i see everything like a here it is like a man with a jaundiced eyes i see thee alone everywhere and then he goes back to this feeling of krishna oh krishna friend of the lowly o eternal consort of my soul o govinda as he uttered the words eternal consort of my soul and govinda the master again went into samadhi there was complete silence in the room the eager and unsatiated eyes of the devotees were fixed on the master a god-man of infinite moods how easily he goes back and forth between this mood of iran ratan krishna and then there's a mood of divine mother and their child so he easily goes back and forth adorsen okay we met him earlier he had just come for the first visit uh until santa arrived with several of his friends he was a deputy magistrate about 30 years old he had a very good position for some in his age uh he had a chance to get a big position that's one of the little dramas that takes place uh in the gospel there's a back and forth about that uh it says this was his second visit to the master he was accompanied by his friend shadow the charm who was extremely unhappy because of the death of his eldest son a retired deputy inspector of schools shadow dacharan devoted himself to meditation and prayer adhar had brought his friend to the master for consolation in his afflicted state of mind coming down from samadhi the master found the eyes of the devotees fixed on him he muttered to himself still in an abstracted mood when taqwa came down from samanthi he didn't immediately go into some ordinary state of consciousness he would still have that inebriation that nasha inebriation from that divine state and this is when the words of wisdom would flow these were the nicest times when he would come down from that state and then really in some inspired state when he would speak to the devotees then addressing the devotees suramar krsna said the spiritual wisdom of worldly people is seen only in rare occasions it is like the flame of a candle no it is rather like a single ray of the sun passing through a and a wall worldly people chant the name of god but there is no zeal behind it it is like children swearing by god having learned the word from the quarrels of their aunts worldly people have no grit now this was another favorite expression of swami krishna that uh he would say that we really have to have that that adamant determination that i i don't care what anybody says or how many obstacles come i am not going to give up this is grit worldly people have no grit if they succeed in an undertaking it is all right but if they don't succeed it scared the bother scarcely bothers them at all when they need water they begin to dig a well but as soon as they strike a stone they give up digging there and begin at another place perhaps they come to a bit of sand finding nothing but sand they give that place up too how can they succeed in getting water unless they continue to dig persistently where they started this this has a second element to it another great teaching that uh once we accept one spiritual path we shouldn't jump from one thing to another into another we have to stick with it but we may strike sand we may hit the rocks and stone we still have to keep working at it man reaps the harvest of his own past actions hence you read in the song o mother i have no one else to blame alas i sink in the well these very hands have dug we we have to accept the fact that i have whatever we've done in the past has created the present for us and yet uh we have to have that the strength of mind and perseverance that we're going to do everything we can not to repeat those mistakes and to to reinvent ourselves i and mine that is ignorance by discriminating you will realize that what you call i is really nothing but ottman reason it out are you the body of the flesh or something else at the end you will know that you were none of these you were free from attributes so now he switched to the highest point of view of the gyani after all of that devotion that this i that is trying to think of himself as the beloved of krishna and everything now he says you try to find it you won't find it what is this i this false identification with all of the sheaths the body of the mind the senses and everything else false identification if you try it if you try to find it you won't find it it'll disappear then you you look away for a minute it comes back it sneaks sneaks back into the room but you look for it you won't find it he said you try to find it you'll find god in its place this is the real eye that real consciousness the real self so at the end you will realize you will know that you are none of these you are free from attributes nirupathi there are no none all of the apatis belong to the body of the mind the senses they don't belong to the self the self is the witness self is free perfectly pure then you will realize that you have never been the doer of any action even agency this is a function of mind the mind booty all of these they make the decisions and everything that you are beyond righteousness and unrighteousness from ignorance a man says this is gold and this is brass but a man of knowledge says it is all gold this means saying that one reality everywhere manifest everywhere reasoning stops when one sees god this is this role of each other this richardah actually is meant to remove false misconceptions it's meant to remove it's not the reasoning we can't realize our oneness with god through reasoning we can realize that we're not any of these other things we can remove all of the apotheos then that knowledge dawns of its own so that reasoning stops then when one sees god but there are instances of people who have realized god and who still continue to reason this will be what will what will we do with this after this god realization we'll still enjoy thinking about these things there's some some joy to even reading gita we read taquer's teachings over and over and over again of course we get new light each time we do it but there's great joy in it and thinking about these ideas and it goes a little deeper and deeper so there there are instances and and with good reason of people who've realized god and who still continue to reason again there are people who even after having seen god chant his name with devotion and seeing his glories this the first will be this bigani who has the ego of knowledge and the second the vigyani was the ego of devotion how long does a child cry so long as as it is not sucking at its mother's breast as soon as it is nursed it stops crying then the child feels only joy joyously drinks the milk from its mother's breast but it is also true that while drinking the child sometimes plays and laughs it is god alone who has become everything but in man he manifests himself the most this is another leelah tucker loved this idea and swamiji of course for swamiji it wasn't just seeing god dwelling in man but worshiping god through service so this they both felt this is the highest vision of seeing god dwelling in all living beings god is directly present in the man who has the pure heart of a child and who laughs and cries and dances and sings in divine ecstasy by this time srirami krishna had become better acquainted with adha who related the cause of his friend's grief the master sang as if to himself two arms two arms o man now he's taking a very militant attitude don't give in to this to this grief he says to arms to arms home and death storms your house and battle array bearing the quiver of knowledge mount the chariot of devotion bend the bow of your tongue with the bowstring of love and aim at him the shaft of mother kali's holy name here is a ruse for the fray you need no chariot or charioteer fight your foe from the ganges bank and he is easily slain then taqwa said what can you do be ready for death death has entered the house you must fight him with the weapon of god's holy name god alone is the doer i say o lord i do as thou doest through me i speak as thou speakest through me i am machine and thou art the operator i am the house and thou art the indweller i am the engine and thou art the engineer give your power of eternity to god one doesn't come to grief through letting a good man assume one's responsibilities let his will be done this of course is uh is one of the great challenges that we all face in life when uh someone very dear to us beloved family member passes away is not easy for anybody takur you see he's in this this semi-ecstatic state at this time and he's speaking as if the divine mother is speaking there's several instances like that we'll we'll continue with this next time but it's exactly the right medicine for for this devotee at that time and sometimes we just have to take that heroic attitude that comes to everyone to our near and dear ones and to ourselves we have to be prepared for that anyhow let us stop here and we'll do our closing prayer upon medium we bow our heads before srama krishna 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 ever worthy of our worship peace peace peace be unto all thank you everyone and may everyone stay well and we will see you next time