Video 69

The Gospel of Sri Ramakrishna read by Swami Atmajnanananda (08/13/21)

[Music] foreign your words are like nectar bringing life to squirt souls they are praised by pope and removal 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 classroom the gospel of krishna we are on page 249 this is the chapter with the devotees at the sinister part 1 and sunday starting a new day sunday june 17 1883. srama krishna was resting in his room in the temple garden at dakshinishwar it was afternoon adhar and m arrived and saluted the master a tantric devotee also came in raqqa hazra and were staying with the master okay so we we met he just started recently coming and he very quickly became very very close and devotee and [Music] this tantric devotee i don't think we ever find out who he is we don't get his name but this happens sometimes it's okay and rakal this was a bit of a drama going on that uh would he stay at home he was originally married with a child would he stay with srama krishna his father had some objections this and that but at this particular time he was staying with suramar krishna azra of course stayed at the temple and ramallah also mastered to the devotees yeah you'll remember this whole thing is about the householders huh can can they realize god why shouldn't one be able to attain spirituality living the life of a householder but it is extremely difficult now what does he mean extremely difficult does it mean it's extremely difficult for them to attain devotion no it's not that it's difficult for them but there are difficulties for them there are certain obstacles and things but it's not like inherently uh they're incapable of it it's not a question of the householder it's a question of of what's entailed in the householder's life their duties and obligations and entanglements and things like that so it is extremely difficult so don't get this idea that the householders can't do it but they have to rearrange their their lives a little bit so that they have the time and they have the priorities and everything and then otherwise taka says there are advantages to the householder life sages like janaka entered the world after attaining knowledge but still the world is a place of terror even a detached householder has to be careful now what is the terror in the world that he's talking about ups and downs in life attachment bereavements [Music] just family just came the father just died a couple of days ago of course that can happen anyone but whenever one enters into the world that means that there will be some entanglements there'll be some disappointments there'll be ups and downs and everything otherwise a place of terror is not a place of terror but we have to be very cautious even a detached householder has to be careful once janaka bend down his head at the sight of a bravi he shrank from seeing a woman the bahitabi said to him janaka i see that you have not yet attained knowledge you still differentiate between man and woman if you move about in a room filled with soot you will soil your body however slightly no matter how clever you may be so this is what he's saying that the the sanyasi has the advantage of living in a room that's that's cleaned out that means that these temptations and entanglements and obstacles aren't there the householder has to be very careful not be as i say not because of the householder but because of the circumstances so they have to mix with all types of people family relations or so many different things that can be obstacles in keeping the mind calm and peaceful so if you move about in a room filled with soot you will soil your body however slightly no matter how clever you may be i have seen the householder devotees filled with spiritual emotion while performing their daily worship wearing their silk clothes they maintain that attitude even until they take their refreshment after the worship but afterwards they become their old cells again they display their rajasik and thomasic natures satwa begets bhakti even bhakti has three aspects sattva rajas and thomas the sattva bhakti is pure sattva when a devotee acquires it he doesn't direct his mind to anything but god he pays only as much attention to his body as is absolutely necessary for its protection yeah we read in in gita that from sattva arises on knowledge and goodness and compassion and thakura saying in bhakti that means that uh if we have a satwik nature if we're very pure and there's sattva has so many different aspects to it one of the most important elements of sattva is this kindness it's kindness and goodness just to be kind good simple people this will also mean very very simple not ostentatious or anything like that so if we have that then it also begets knowledge everything this is why we're trying to develop sattva we we read so often that we have to transcend sattva but we have to get it first yeah we should never never think that oh i i'm i'm too kind and compassionate and good in everything this will be a great bondage for me we have to develop these things first and once we develop and then this is the final rung then we can worry about do i have that ego that ego that i'm a good person a kind person compassionate person otherwise this satwa is what counteracts the tendencies towards lust and greed and anger and hatred and pride and envy all of the other things that are born of thomas and rajas so the sattva of bhakti is pure sattva we we have another concept here we go from thomas to rajas to sattwa the tucker uses this and we find this this is a subway that has no binding power so we uh no binding power so we don't have to worry about any so if we if we think again the stairs going to the roof we'll have the three of thomas then the three of rajas then on sattva a little bit mixed with rajis and then sattva and then this pursa that'll be just before we get to the to the roof so that is no binding power to it when a devotee acquires it he doesn't direct his mind to anything but god he pays only as much attention to his body as is absolutely necessary for its protection yeah taco in different places he gives these different characteristics of the devotees according to the the gunas they're all good they're all good people and so but this devotion will manifest differently according to how much rajya sin satu and thomas that we have so the thought with person may even be a little bit messy they don't care too much to keep everything polished and neat and clean and everything we think that may be thomas but with the devotees but they're very simple and nobody knows that they do everything in secret nobody knows that they're spending long hours in meditation and their puja is very simple there's no outer display of anything so this is this is satura for some reason and radius then a lot of pump and wearing it the soap cloth and hydroxybeans with gold and silver and everything but somehow taqwa likes this thomas thomas bhakti that says you have to reveal yourself to me or i'll i'll cut my throat with a knife if you don't because he practiced that so this is the thomas of bhakti he said this is a good thing but says beyond the three gunas though they exist in him yet they are practically non-existent exist in him that means because uh even the parabola has a human body in a human mind so even the avatar that mentions that so many times even the avatar will have some human emotions and things like that but no attachment to them it feels they belong to the body and the mind not to me like a child he is not under the control of any of the gunas that is why paramahamsas allow small children to come near them in order to assume their nature yeah they often say pancho garcia five-year-old boy seems to be the the age of the paramahamsa of course uh arya marty is 10 years old we like to we like to keep him around also may not lay things up now tucker uses this term uh not in a very technical sense there is a class and a type of paramahamsa sampradaya i don't know what it is specifically but we will remember one time there was a sadhu that tucker liked very much he met him i think outside of rahm's house when he was going beating ram's house and surrendered his house and he said bring him to the chinese for some time they brought he'd like never so he asked what some pradaya do you belong to he said they called me the paramahamsa yeah but for paramahamsa it means the first the highest type of sannyasin and those who don't care for uh even wearing guru or cloth they don't need any of these things any of the signs or any of these these things these problems are there beyond everything and they're supposed to be like the swan the swan can separate the uh kurds from the whey in milk they secrete a little bit of acid or something and then they can just take the uh the solid part and leave the the liquid part behind so they have the ability to discriminate between the real and the unreal but they also uh have this this mood of a child so when taka talks about the the three different uh types of god realized souls these will be the paramahamsas they'll be like a ghoul or like a child uh like an inner thing what's the force or like a mad person or a drunkard even yeah muhammad says may not lay things up but this rule does not apply to householders they must provide for their families this was a very very strict rule with srama krishna that he couldn't take anything and and save it for the next day he was very very particular about that there was one incident where somebody wanted to give something not even for him for ramla and he couldn't take it he said no i can't take things and save them for the for the next day please forgive me and everything there's a very strict rule with him if he broke that rule without knowing it he was an odd person that's ramakrishna sometimes these different rules about not taking anything that didn't belong to him if he did it by accident he would start reeling and going towards the ganges as if he's going to drown himself then he would realize oh i took something to save it that i shouldn't do then he'd throw it away and he'd be okay again so this was another strict rule uh because it means that he's not fully relying on the divine mother he's thinking oh what if she doesn't provide tomorrow i'd better keep something in secret for his for myself and uh so it's everything with him was full and perfect reliance yeah there's an expression huh that uh only the uh the the monks and the birds don't save for the for tomorrow something like that from hindi or what do you think tantra is a part of muhammad aware of virtue and vice okay highly philosophical question but a little bit practical also so papa punya are they aware of it and some people will even say or they are they free from it because there's always this idea that these god realized souls don't accrue any karma no matter what they do and of course it goes back to gita that if even arjuna if he won't get any bad karma by killing people if he does it without any sense of i and he does he does it out of a sense of duty then is there a state where the paramahamsa can do anything can do things which we would say ordinarily or evil things sinful things and did not get any bad results from it this is a very big question because we'll hear many uh these so-called gurus who will say these instructions are for you not for me i don't have to follow these things i've reached that higher state paramahamsa state like that now tucker says well in theory it may be that they're free from all types of karma but if they're really god realized souls it's impossible for them to do anything that can harm anybody else impossible just like the expert dancer will never miss a beat everything will be in perfect timing and everything but does he even see the paramahamsa does he even see that this is an evil person this is a good person what is their view of the world interesting question master quesobsen also asked that question okay so of course was the leader of the brahmos alliance i said to him if i explain that to you then you won't be able to keep your society together now keshav he was he was a householder and he was an organization man he had a big society and everything but he was a very very good person and he did a lot of good things and doctor loved him very much and taco respected his spiritual stature not that he ever said that he was anything like the the direct disciples that he was in the center nothing like that in fact he used to embarrass narendra because he used to say you see this kesha is who worship throughout the world he went he went to london he met queen victoria he was world famous that uh if he has one of these virtues then the render has 18 such virtues and then he would say what are you talking about i'm just a boy how do you compare me to him but tucker knew it so he he loved keisha we had high respect for him but he didn't consider him in the same class as some of the direct disciples swamiji of course and and others and he knew that he had this desire to keep the society going and very sadly because of this arranged marriage for his daughter everything fell apart and a big split in the brahma-samaj and then he died shortly after that but taker loved him and when he passed away it was a great blow to srama krishna he used to say okay if you go with whom will i talk when i go to calcutta so they had a very sweet relationship so keshen also asked that question i said to him if i explain that to you then you won't be able to keep your society together in that case we'd better stop here said kisha do you know the significance of virtue and vice okay this this we find throughout the gita all of these pairs of opposites and and we have to distinguish between the two we have to know what what is uh what is to be done and what is not to be done all all of the uh statutes and and uh teachings and everything in in the uh hindu tradition and every tradition has to do with these uh what what is recommended and what is prohibited what is partitioned the things that we're not allowed to do uh so it's important for us to know that now this part of mahamsa he's in a different category so taqwa says do you know the significance of virtue and vice versa sees that it is god who gives us evil tendencies as well as good tendencies now this i find to be such a fascinating subject this uh this idea of why do we do good things and bad things we talked about it last time and so many other times with that doyodhana with that statement that i do what you make me do don't yell at me for doing any bad stuff that is your fault you dwell within my heart or people can say oh it's such a beautiful statement that i feel that you're there inspiring me to do every now whatever i do i do because the divine inspiration is behind me now that talker says very clearly that that's the god-realized soul alone who can say that i do as mother makes me do now sometimes he'll say that we're responsible for our own actions sometimes he'll say that it's our karma sometimes he'll say that everything is the will of god of course we know that don't say that very often now what does that mean everything is the will of god sometimes he'll say well according to the will of god we have the karma theory so there's cause and effect now we very often he'll say that we have our own nature which causes us to act this is of course some gita also based on our sumscadas and what are some scott is what are they based on what we've done in the past past lifetimes in this lifetime also now here it is very interesting because he's saying that para humpty sees that is a god who gives us evil tendencies as well as good tendencies now what does that mean i take that to maine that us in general because of this whole system huh he's not saying well god chose to give this person good tendencies and that person bad tendencies they'll still come back and and say yes this karma theory is there this is also true but this is the setup that you do bad things you'll get with karma you'll get better some scottish you'll be born with these tendencies and everything and this is the divine plan so uh the part of hampshire sees that it is god who gives us so as i say i don't take this that uh i mean if we want to be very humble and we have good qualities we can say yeah to do god's grace that i have these good qualities we had bad qualities are we going to say it's not my fault god made me do it [Music] so we have to be careful that we understand these things so it is god who gives us evil tendencies as well as good tendencies haven't you noticed that they're both sweet and bitter fruits so what he's saying is that there'll always be good and evil in the world there'll always be there'll be both of these things will always be there why one person has one and why another person has another this will be partly of course the same scottish and partly we don't know why part partly of course it's environment and culture and education different things like that but we we see these tendencies we can't deny these tendencies because so many people uh even even siblings in one family will be so different so different and people in within the same community that's going to the same school same education but some will turn out to be so good and some will be terrors so it's very hard to say some trees give sweet fruit some bitter or sour god has made the mango tree which yields sweet fruit and also the hog plum which yields sour fruit tantric yes sir that is true on the hilltop one sees extensive rose gardens reaching as far as the eye can see now why he says this i have no idea it doesn't really fit in very well with anything but master the the paramahamsa realizes that all these good and bad virtue and vice real and unreal are only the glories of god's maya so taqwa sees everything in terms of this play the leela uh people say why is there evilness this is just the nature of the play he he when we say leela and when we say maya these are two two explanations that uh don't really explain anything my especially doesn't explain anything yeah the definition of maya is that by which says something takes place which we can't explain it's inscrutable we don't look for a logical reason for it the reason is maya so it's just uh we don't know so we're giving a term to it might leela is very similar that we don't know why exactly somebody says well why is the play that way that we don't know but this is the way it is if this is god's creation then we have to uh assume that this is the way it is now does it mean god wanted to have such terrible things happen in the world part of the leela is a little bit of this uh willpower and a little bit of ability to get ourselves in trouble and make mistakes and and get entangled and do all sorts of things so this is why swamiji says don't blame god blame yourself look and see what you've done to cause all this trouble so the part of mohammed said the paramahamsa realizes that all these good and bad virtue and vice real and unreal are only the glories of god's maya but these are very deep thoughts when realizing this cannot keep an organization together or anything like that so even swamiji if swamiji at the very beginning had seen that yes people suffering uh lack of education uh uh exploitation all of these things though this is part of that divine play he wouldn't have done anything right so even swamiji had to have a little bit of this veil of maya and who put that veil of my own swamiji of course everyone is born with it a little bit but when the when swamiji had his nirvikalpa samadhi experience in kashipur and came back and told takur this i like this i want to stay in this samadhi state i'll come down every once in a while like sugar and then have a little bite to eat get a little snack and then go back to the samadhi and taco him a big scolding i thought another and i thought you were greater than that how small minded this is big scolding here he just finished having some atheists he's full of bliss and talk what small-minded person you are i thought it would be like a huge banyan tree and many travelers would come squirts by the sun and they would take shelter under your branches and and here i hear you want to just you can only care about yourself so he said yes this experience you've had it'll be locked up and locked up in a box and you have to do mother's work so after that then you'll get it back so a little bit of maya had to be there and uh really even if we say that this is this is the nature of the world this is a play we know that people suffer whether the cause is real or not whether it's a dream it doesn't matter but if i know that i suffer i assume everybody else suffers and if i know that people can help me and alleviate my suffering sometimes then it stands to reason that we can do that for other people also so taco never never said that yes this world is just a dream don't worry about helping other people nothing like that he would say sometimes that you've spent your whole life helping other people now it's time to turn it over to others now think about god this is the end of your life he would do that of course now this tantric says but the law of karma exists doesn't it now we can skip this in between stuff and and i take this is going directly from uh this statement the para hunter sees that it is god who gives us evil tendencies as well as good tendencies then we can go directly now we get a good logical follow-up then but the law of karma exists so you're saying god gives us bad tendency what about karma well i thought it was because of our karma that we have these samskaras and everything master that also is true now is he saying that these are two uh different possible truths yeah or they're both true uh how do we understand that we have to always remember that awkward didn't believe in in any absolute philosophical truth he didn't believe in in any one final uh systematic type of of uh philosophical position to explain reality everything was it was a spiritual attitude for him and which attitude is most helpful if i want to be like swamiji and say no one to blame but myself that'll be most helpful for me then somebody else will say well what about god and they say i why should i trouble god with all of this and blame god for all of that that let me stand at my own feet and uh if i made mistakes then i'll correct them myself i'll take the help of god of course but so this is that everyone has a different attitude those who who say that uh yeah i'll be like the kitten whatever happens i'll say mother it was she did it for me and this is what she wants for me and this is what's best for me is it true that's not a question for takur is it helpful is it a good spiritual attitude now that doesn't mean that there's not truth to it from from a certain point of view of course 100 percent true but we can look at things from all different points of view this is the real meaning of jotomo it doesn't simply mean that all religions lead to the same goal it means all spiritual attitudes are also good all the uh taqwari equally liked the the different schools of vedanta duelists and qualified nondualists and nondualist that they were all different attitude for him it was a this is a muth this is not this is not the final truth the final truth was was brahman itself in god realization everything else was we could say descriptive we take a person kumar who what can we say about kumar huh that is a lazy fellow he's a good fellow that uh he knows how to make dosa very well we can say all of these things did anything exhaust who he is and who he is really is that uh infinite absolute burma and beyond everything so depending on do we say that one is not true if the other is true they're both true all of these things are true so for taco it was it was just what is our point of reference what is our attitude swamiji liked to this was also one of taco's ideas say that you stand in the middle of the room and the room looks one way you stand in the corner it looks a different way the same room you look at the sun you keep getting closer and closer it gets bigger and bigger as the sun changed the infinite absolute reality doesn't change our understanding uh is more or less accurate and helpful and and it's really a question of our spiritual attitude so if we're talking everything which is attitude this is the difference between the acharyas the acharya said no this is the way it is they they would fight tooth and nail with each other and no the the jiva can't be a part of brahman it has to be brahman itself absolutely no questions asked so they'll fight back and forth for takur he'd like that hanuman statement huh yeah well if i think of myself as the body then i'm a dualist at that time when i feel that i'm in jiva then i feel that you're the whole and i'm a part. and when i feel ah yes i am that ottoman then no difference rama you and i are one and the same they're all true quotes that so many times that very nice adverse so but does the law of karma the law of karma exist doesn't it master that also is true good produces good and bad produces bad so why do we blame god for giving some scottish huh when i did bad things i got beds from scottish why do we blame god we don't blame god but this is the setup this is the way this leela works and then everything gets traced back to that one reality which we call ramen or personal god if we like don't you get the hot taste if you eat chilies but these are all god's leelah his play so the play it's not random it's not just because it's a play it doesn't mean there aren't laws at work and the main law at work on the spiritual levels is law of karma tantric then what is the way for us we shall have to reap the result of our past karma shall we not now takur gives us a new understanding of this law of karma he says if we have enough devotion it can bend a little bit it's not so strict the the my mamsikas those who who follow very strictly uh some of these these doctrines with regard to karma and and the punyan ritual and all of these things unless they know this is something very absolute that this karma has to be exhausted there's no you can't do anything about it you can be a god-realized soul and still the body will last as long as you have that that karma left tucker says that through devotion and to knowledge and all of these things that it can be softened it can be lessened so so taku says that maybe so the interesting reply he's not going to contradict him sometimes he'll say that oh now i understand you hold the view of the orthodoxy of the of the karma yogi something but here he says that maybe so but it is different with the devotees of god so the pinprick instead of the sword we know so many examples that we get holding mother also says listen to a song oh mine you do not know how to farm a very beautiful ram prasad song that he wrote so many songs with the same tune this uh and many other uh songwriters use the same tune also it's become kind of a universal totally very pretty song you do not know how to farm fallow lies the field of your life if you had only worked it well how rich a harvest you might reap so putting the blame on us not blaming god here putting the blame on us hedge it about with kali's name if you would keep your harvest safe this is the stoutest hedge of all for death himself cannot come near it so we become devotees and then we get some protection from all of this sooner or later will dawn the day when you must forfeit your precious field gather a mind what fruit you may sow for your seed the holy name so forfeit that preaches field means die we will leave this life one day and we won't take anything with this so for your seed the holy name of god that your guru has given to you faithfully watering it with love and if you should find the task too hard call upon ron prasad for help yeah he's very interesting that he's always talking to his mind and telling mind if you can't do it then call ram prasad he'll help you huh very interesting huh how he sees disidentifying himself with the mind that this mind is the one that doesn't know how to do anything that one doesn't know how to how to to farm the field of life and everything but i'll help you he says this is wrong beautiful attitude his uh he he is the one who uh laid the ground for tacos this is the mood of the child worshiping god as the divine mother and taqwa always gave him credit and he he used to pray that mother why won't you you reveal yourself to me you revealed yourself to ramp assad why not to me so he was kind of like john the baptist for christ that he was secondary and that certainly we don't compare him to christ but he had to be there to to start the tradition a little bit or advaita we can say with chaitanya devas he also he was really the founder of that little group of the vaishnava devotees and everything but then as soon as caitanya dave came along then it became his he sang again i have securely blocked the way by which the king of death will come henceforward all my doubts and fears are said it not forever shiva himself is standing guard at the nine doorways of my house this means the body with its nine openings eyes ears nose mouth etc which has one pillar that means roman for support and three ropes the three gunas to secure it the lord has made his dwelling place the thousand petaled lotus flower within the head and comforts me with never ceasing care this is the uh shakhtar shaiva view that shiva resides in the sahasrara the thousand petals lotus at the top of the head and the divine mother as the shakti she can go all the way back and forth but she'll have to start her journey from the muladhara from the lowest chakra and they look upon this god realization as the union of shiva and shakti another way of saying that the divine power will have to go all the way up through all the different centers and we'll have to reach the head which is the abode of shiva see none of these things contradict any of the others these are even though right to resent or anything they're just beautiful with so many options different ways of of understanding this this spiritual journey this is also kind of climbing to the roof each step is one of the chakras the master continued anyone who dies in benares whether a brahman or a prostitute will become shiva okay now another big question because it'll also say that unless you have no desires whatsoever you'll be born again and how many rascals die in benares they all attain liberation we have some nice stories uh i'll tell two of them one was swami sudhan swami sultan he was former chief's disciple first president of the order who was not a direct disciple so after a swami vignan he became president he was he was then taking a class with the rhematarias and they were talking about this benaris and everything one of them asked is it really true that anybody who dies in benares will get liberation and he said yes we read about this in the scriptures and tucker also said it and the birmingham said no i want to know do you believe that it's true so he hemmed it hard a little bit and then finally said look do you think if i really believed that it was true that i wouldn't be there right now instead of being here so it's not that we have to take this very absolute sense the second story that one of the old sadhus had moved and was living in benares and uh waiting to die there and as a young monk he said to him uh but taka says unless you're free from desires you won't get liberation and the monk said you rascal here i've moved all the way here just with this thought that i'll get liberation you're creating this doubt in my mind and then he laughed and he said no we believe that both are true that dying here the atmosphere is so great at the very moment all desires will leave us and then tucker had the vision of course we know that that shiva's on one side giving this this is untying all of the chains on the divine mother on the other side and that's how one gets liberation but we for us any in the menarius if we think of god at the end we don't have to worry about see takur he was so uh liberal and and farsighted in his thinking even this idea of raising the ganges all sins are gone he said yes it's true but you know what they do they're waiting on the on the limb to the trees for you to get out of the ganges they'll jump right back into your shoulders yeah so he he he was really in many ways less orthodox than than even modern day people even with the scriptures how we we fight with every verse that we read in the in the scriptures to show how brilliant it is and everything and he says no even that there may be a little bit of sand mixed in with the sugar don't worry about it just take the sugar and leave the rest behind so the master continued anyone who dies in benares whether a brahman or a prostitute will become shiva now this brings in another element to this of course that we we think that we know who's good and who's bad just by saying the external things that this this question of what happens to us what a real karma is and everything we can't really tell just by seeing the outside when a man sheds tears at the name of the hari kalyurama then he has no further need of the sandhya that means and other rights is santia uh is something that takur uh the very orthodox people will do this three times a day even in the repeating gayatri mantra some will even go so far as they'll they'll wade into the ganga chest deep in water looking at the sun and and doing i take these are okay in the beginning but we reach a state where we don't have to do all of these things so he said sandhya merges into gayatri gayatri merges into om so then it was just repeating all is enough i've seen in and called the ways this sandhyas is observed sometimes you go to a restaurant or something and as soon as they turn the light on which means that it just got dark and eternal and it was everywhere so it can be it can be just an empty ritual also so it but in our order uh very often uh these brahmataris would join if they had initiation into gayatri mantra they'll ask should we should we continue to do it now we've joined and very often that they're told yes continue that this is your family tradition and everything continue uh up until the time of sanyo said then you'll give it up you don't have to do it and of course when we take brahmacharya vowels we we get the i also had the sacred truth sacred thread and this tiki and repeated it for four years and then we give it up again the master saying as is a man's meditation so is his feeling of love as is a man's feeling of love so is his gain now this is this is that line that tucker repeats over and over and over again and i think uh it really sums up what we've been talking about this whole time and it says as is a man's feeling of love this this it means feeling of love it can also mean spiritual attitude whatever attitude we have and not just the attitude i mean it has to be something that we feel deeply so this is a feeling of love but it'll be even like a dualistic thing if my attitude is then i want to think of god his mother that'll be and what i gain from it will be based on the extent to which i cling to that and i base my life on that not the extent to which it's objectively true or false that's why if people say oh you're telling me that uh whatever happens to you is for is for the best because mother wants it to happen and some tragedy just happened you really think that mother the divine mother of the universe arranged for this tragedy to happen because it's good for you huh the devil will say don't bother me with all of this stuff i have my spiritual attitude and it it gets me through life very nicely and and very peacefully with a great deal of contentment and don't disturb me with all of these these types of logical uh questions and things like that so as is our attitude and our and feeling of love so was our gain and faith is the root of all if in the nectar lake of mother kali's feet my mind remains immersed of little use or worship oblation or sacrifice this this is that uh uh journey we take from from the ritual to the divided that tucker talks about so often and he is always trying to get the devotees to not just lessen their worldly duties but also lessen their dependence on ritual and and really to uh feel everything deeply within the heart to get to the state of his divine love he sang another song why should i go to ganga or gaya to kashi kanchi or prabhas so long as i can breathe my last with kali's name upon my lips in the gospel the way m wrote it that very often he'll just give the first few lines of a song if he's given the whole song before so sometimes we don't get the full song there will be other places we'll get to the whole thing it's a very beautiful song then he said when a man merges himself in god he can no longer retain wicked or sinful tendencies now it goes back to that original question does the part of mahamsa does he see how is it does he see is that what is he aware of virtue and vice so the secondary meaning of can can is this is can he do anything that will fall under the category of vice so this is what talk was saying maybe theoretically if he did something that because he doesn't feel he's the agent of action no karma will come but his practical uh practical sense is impossible when a man merges himself in god he can no longer retain wicked or sinful tendencies tantric you have said rightly that he keeps only the knowledge ego now this tantric must have come to sryama krishna before because this is something this is a very particular teaching of srama krishna that is the in the state of vigna after god realization coming down one lives in the world with his ego of knowledge or this ego of devotion and the ego of uh of knowledge he always points to shankaracharya the ego of devotion can take many many different forms child of god servant of god any of the attitudes spiritual attitudes that we have even even the whatsapp looking upon god as a child these will all be this devotee ego so talk with yes he keeps only the knowledge ego or devotee ego the servant ego and the good ego and what tucker really means is this this ripe ego so we have this pakahami kancha in pakahami this this uh the ego that it can't do anything harmful to anyone and it doesn't have any of that sense of attachment because uh taqwa's understanding of this ego is very much in line with modern psychology it's not which uh we get the impression that it's it's some very fixed kind of thing that we have our manas in bhutia ankara and chitta and this uh honkata uh it's an actual structure within the mind there's this real sense of our eye and everything for taco is a floating changing thing so uh and growing and ripening he really sees it in terms of starting on green and ripening uh so that uh it's really just uh what do we mean when we think of ourselves that's our ego the uh existentialist philosophers uh they say that the ego is just a thought it's just an idea there's no substance to it and the vedanta says you search for this ego he said you won't find it search for this eye you'll find god your fatini look for ami you'll find tini look for this there's this the ego within and you won't find it the second we we stop looking for it it comes back a very odd thing very odd thing we look for it and it and it runs away you know that story of uh ramana maharshi that he says that there's the ego it's like the uninvited guest at a wedding that uh somebody shows up and uh he's eating too much and drinking too much and stuffing his face with food and putting things in his pocket and one side of the family thinks well he must have been invited by the other side they think he must have been invited by that side and they look at each other and they say no they say no and then they start walking to him and he realizes he's been caught and he runs out the door so this is the ego that uh it's completely out of control it'll do whatever it wants to do when we're not watching and paying attention as soon as it's caught and everything then it leaves but then it comes back that's the problem yeah so taco said you may reason a thousand times he said literally a thousand times and the ego is unreal that there's no substance to it but then next very next day it comes back today you have destroyed many of our doubts master all doubts disappear when one realizes the self yeah we have two different types of doubts we we we know this that when we talk about uh having conviction vishwas this conviction that it doesn't mean that we've had this god realization that we've and and we're certain about everything it means we know if we if we follow these teachings that we'll we'll get and have that ultimate experience we have that type of faith it doesn't mean that uh if somebody says oh and you really know this world is unreal god alone is true no i don't know that but uh i i have faith and confidence that this is the final truth and that if i practice that i'll have that experience the other type of doubt that can it really be true what we read in the scriptures that is that leaves us when we have this direct experience so the two different levels of this doubt and one of this conviction and the other is is difference between vishwas and anubhuti when we have the direct experience then all doubts leave when we have vishwas then we have confidence in faith in the teachings all doubts disappear when one realizes the self assume the thomasic bhakti this is what i said in the beginning he likes this say with force what i've uttered the names of rama and kali how can i be in bondage anymore how can i be affected by the law of karma see he really he says even his law of karma forget about it and don't think oh i'm bound i did so many things horrible things in the past what will happen to me in a second we can get burn up all of that karma if we can get some devotion the master saying if only i can pass away repeating durga's name how counts how canst thou then o blessed one withhold from me deliverance wretched though i may be i may have stolen a drink of wine or killed a child unborn or slain a woman or a cow or even caused a brahman's death but though it all be true nothing of this can make me feel the least uneasiness of course this is hyperbole don't do any of these things for through the power of thy sweet name my wretched soul may still aspire even to brahman hood the master continued faith faith faith with sasha yeah this is vishas uh it really really uh is one of the final things that we have i i've mentioned many times this statement of swami swahili he said that this conviction is itself a kind of realization when we feel so strongly that this is true it has that same transforming effect to a certain extent once guru said to his people ramen alone rama alone has become everything when a dog began to eat the pupil's bread he said to it oh rama wait a little i shall butter your bread such was the faith in the words of his guru worthless people do not have any faith they always doubt yeah in gita we have that wonderful line that they they're they're gone some say that people these skeptical people always doubting and questioning everything that there's no hope for them worthless people do not do not have any faith they always doubt but doubts do not disappear completely till one realizes the self in genuine love of god there is no desire only through such love this one speedily realized god this is that there is no shopkeeping there there's no that i'll do this worship you give me all these things and everything it's got to be this pure devotion has to be [Music] just praying for for love of god itself even god realization there'll be devotees who won't even pray for that yes grant me the bone of devotion love itself will be the highest prayer taqwa says i prayed only for only for pure love i said even your dharma oh this is your good and evil virtue advice take everything i only care for this pure love only through such love this one speedily realized god attainment of supernatural powers and so on these are desires krishna one said to arjuna friend you can realize god if you acquire i'm sorry you cannot realize god if you acquire even one of the eight supernatural powers they will only add a little to your power tantra sir why don't the rituals of tantra bear fruit nowadays master it is because people cannot practice them with absolute correctness and devotion in conclusion the master said love of god is the one essential thing a true lover of god has nothing to fear nothing to worry about he is aware that the divine mother knows everything the cat handles the mouse one way but its own kitten a very different way now we wonder why kali has four's arms and why the sword and all of that that's not for us that's for the for the demons that's to protect us okay that's the end of that day we begin next time chapter 12 the festival at bani [Music] from who is stainless of infinite nature whose heart melts in sympathy for his devotees who is an embodiment of the divine and the supreme lord and ever worthy of our worship [Music] peace peace peace