Video 76

The Gospel of Sri Ramakrishna read by Swami Atmajnanananda (10/22/21)

[Music] your words are like nectar bringing life discord souls they are praised by poets 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 nice to see all of you all of you here we're still on the chapter the festival at panihati and the date is sunday july 22nd 1883 and page 270. this is not the day of the festival it's in the chapter festival at pani hati has gone to kolkata and he's visiting different homes now [Music] and now he's back in his room let me see what happened okay it was three or four o'clock in the afternoon and found srirama krishna seated on the couch in an abstracted mood after some time he heard him talking to the divine mother the master said o mother why hast thou given him only a particle remaining silent a few moments he added i understand it mother that little bit will be enough for him and will serve thy purpose that little bit will enable him to teach people did the master thus transmit spiritual powers to his disciples that he thus come to know that his disciples after him would go out into the world and and as teachers of men now at this time of course m is in the room rakal is also in the room not sure who else was there at that time it's possible he was referring to m this is my feeling rakal of course was his spiritual son no need to do much with him but i have a feeling it was m and then would never say is it was the master thus transmitting spiritual power to me he would never say that and it may be in general that when when takur says things like this we just have to guess a little bit we don't know exactly what he's referring to raqqa was in the room mr ramakrishna was still in a state of partial consciousness when he said to raqqa you were angry with me weren't you do you know why i made you angry there was a reason only then would the medicine work the surgeon first brings an abscess to a head only then does he apply an herb so that it may burst and dry up now i don't remember exactly or we may not even know what took place here but the relationship between surrounding christian rock hall was a very interesting one that when rakhal was in his presence rock off felt like it's and acted like a small child and takur looked upon him that way it's with the the relationship that they had that uh rakal would be one of the companions of krishna one of the coward boys and one of the things that manifested out of this attitude of of a small boy was jealousy srama krishna refers to it at different times that rock called was jealous if a talk was shown too much to love or attention or anything to the other disciples he would get a little jealous now this is not something that uh would be normal to he would go into a mood they would this was the odd thing they would both go into a mood that way when they were in the presence of each other that uh would become like a mother like mother yashoda and he would become like baby gopala so this this was one thing the other thing was that he didn't want anybody to look upon kakur as an ordinary person so one one incident that we've we've seen is that when taka broke his arm uh he wanted him to keep it hidden and he didn't want the doctors to he he he thought that other people would their opinion of sharma christian would be would be lowered somehow if like an ordinary person he could injure his arm something like that so we have that interesting uh incident where roccali is trying to hide the arm and the doctor comes in from krishna yell said oh come look my arm hurts so they had that and very interesting relationship he calls him his spiritual son at the same time didn't seem the least bit concerned that he was married and that he had a child it's very strange how to understand this leela between takur and in rock cult very interesting and he said no it won't injure him and bring his wife one day the senate and uh all of the others he's constantly talking about lust and gold lust and gold to rock ali broccoli and m there's one time he's looking at both of them he says yes we'll have a little fun with your wives every once in a while then after that a child was born so there's a very interesting relationship and uh the other thing we know is that it at one point roccoli went to brindaven and uh and fell sick fell ill when he was there and taka was very concerned very nervous why did he go there and everything that he somehow thought that maybe he won't recover and this seems to be this conviction that tucker had that if people uh had a certain spiritual mood or a spiritual attitude or came from a spiritual realm and they went back there and were reminded of it they would give up the body not ordinary people special people so for this reason he himself he never went to puri he uh had because he himself identify he identified with chaitanya deva so much and with sri krishna also then and so rakal he thought when he went to rindavan that perhaps he got ill perhaps it will give up the body there also so he was very nervous about that and yeah at one time and it's interesting in in both in the bengali version and in the english version they don't mention rachel's name they use a abbreviation the first initial or something i think they used in the in the bengali fargo bendamine and talking about how a mother had to make you leave for some time if you had stayed here no one else would come because you're jealousy this ahead and that was rakhal in the english they also don't give his name at that time and then later of course raquel we we see that he had different attitudes different moods that he could be very grave people would be afraid to approach him then very distant and people would come and they would want to see him and they asked for initiation and he would say no tell him that i'm not feeling well i had fever come back another day he would put them off over and over other times children would come he would play like children like he was a child with them so he was a free soul in had his different moods they save all the direct disciples he was most similar to srama krishna in his spiritual attitude and his ability to have ecstasy and go into different different spiritual states and moods and things after pause he went on yes i found a hazrat to be like a piece of dry wood then why does he live here there this has a meaning to hazard we know was a gyani now jani means he thought of himself as a ghani and he didn't care for a lot of the puja and everything and and he would tell these young disciples that what are you doing with puja you're giving something already belongs to the lord it's a waste of time and you should be doing jupiter all the time like i'm doing japan all the time he used to sit outside the room and uh and show off a little bit it's that kind of bhakti they just just for sure what a great spiritual person he was and at the same time he had a little bit of a debt and he was always trying to get people to give money and he had this theory that the divine mother not only will give love and devotion and everything but she'll give money also she has no lack of money so anyhow this was azra and taqwa had these people hanging around he didn't didn't bother him too much they were all either relatives or people from uh kamarpakura nearby villages they were also some village connection or family connection they were all working at the temple i mean there were others also but the ones that we know of so why does he live here this has a meeting too the play is enlivened by the presence of troublemakers like jatila and kutila now i read the the gospel so many times i never bothered to really find out who were these people dirty land kutila does anybody know so i looked it up huh does anybody know the guys who are always the bodyguards of uh no no no these are two women that abhi manu abhimanyu was the they call a so-called husband of radha that means that uh he was the one that she was given in marriage to and this is the mother so this is uh rather's mother-in-law everyone used that mother and sister so his uh rod has mother-in-law and aunt and they were always trying to make obstacles in the way of rather going out to meet sri krishna they thought she's married married to my son and my nephew that uh why should she be going out and meeting us this other boy and everything so there are different stories i guess in bhagavata different stories about how jartila and kutila would cause mischief and and find different ways and and tell stories and lies and and different things so that rata wouldn't be able to meet krishna so this is the role that is playing just sometimes he would say to kind of stir the pot to thicken the plot so this has a meaning too the play is enlivened by the presence of troublemakers like jaatilan that means he's he's comparing the love of srama krishna to the little of krishna here in a very subtle way that just as he had these trouble makers to thicken the blood he also has his hazra and others to him one must accept the forms of god do you know the meaning of the image of jagadhatri she is the bearer of the universe without her support and protection the universe would fall from its place and be destroyed the divine mother jagadhatri reveals herself in the heart of one who can control the mind which may be compared to an elephant rock all the mind is a mad elephant master therefore the lion the carrier of the divine mother keeps it under control now there's a footnote then in the image of jagadhatri the lie in her carrier is seen keeping an elephant under control now jagadhatri puja is coming up it's uh the 12th yeah the 12th november 12th that's when we have the connecticut program right that friday yeah i was thinking uh recently how many different aspects of the divine mother takur identified the holy mother with when we think about it huh first mother kali that that incident where she was in his room and uh i think rubbing oil on his feet massaging him somehow and she looked at him and said how do you look upon me and i see the same one who is uh in the hobbit let's say that meant his mother and the same one who was in the temple in bhavatar nikali and the one who was now rubbing my feet i'd say they're one and the same so i identified with her with mother kali then he used to say that she was living in the hobby like like sita that after she was captured by ravana so he compared it with sita when he had a vision of sita you know he saw the the bracelets that she had and he had the same bracelets made for holy mother so he identified her with with sita he identified her with lakshmi why because the she loves jewelry don't you know why she loves jewelry she's lakshmi herself the goddess of wealth huh then who else saraswati saraswati in bengali is spelled as sada so the giver of truth giver of wisdom uh so he identified her that way but also perhaps is the way in which holy mother identified herself because uh this was started in jayarnabhati during her lifetime and after they were only going to do it one year but everyone loved it so much and they got attached to it and everything and her mother was alive then so they did it every year so it's connected with bhatti also and takur used to say that she's jagadhatri why because now we have jaya and vijaya not jay and vijay the jai and vijayas they're the ones who are the gatekeepers who had to be reborn but these are the two women companions of jagadhatri so he used to say that golab ma and yoganma were her jaya and vijaya that way so we we identify [Music] with the holy mother also oh and we can't forget yeah yeah of course is a form of of mother kali also very benign form yeah and uh we know that during the first durga puja at bermud how they brought holy mother there and how all the monks all of them looked upon her as dorca there's a nice incident that took place i think it was the first she was there for two different dodo pujas if i remember correctly uh at the end a coin is to be offered to to madurga and they had forgotten to do that now the brahmacharya always does that in puja for the durga puja not not the sannyasi so he called over this brahmacharya and said oh we we haven't offered the coin offer the coin to madurga so he took the coin and then he's thinking does he mean to holy mother or to the image so he came back and he asked him you mean you mean the image of the shrine or holy mother he said you fool of course holy mother so they went and offered it to her so they felt that she was a living durga so partly and of course with the sita we know the incident rameshwaram where she herself felt fully identified with sita at that time so one thing i think this shows is that taqwa looked upon all these different forms and aspects of the divine mother is one not different deities or anything like that and then from the very highest point of view as one with the brahman we'll get to that also it was dusk the evening service began in the temples sryama krishna was chanting the names of the gods and goddesses he was seated on the small couch with folded hands and became absorbed in contemplation of the divine mother the world outside was flooded with moonlight and the devotees inside the masters room sat in silence and looked at his serene face in the meantime gowinda of belgoria and some of his friends had entered the room i don't think we know too much about this surrounding christian was still in a semi-conscious state after a few minutes he said to the devotees tell me your doubts i shall explain everything could be very simple and very humble at certain times but coming down from ecstasy sometimes he could speak like that that uh whatever you there was one time when he said to somebody tell me all of this sins that you've performed in this lifetime and i'll free you from all of them and that person couldn't do it sadly so when he's in the mood he could do anything govinda and the other devotees look thoughtful gominda revered sir why does the divine mother have a black complexion no now referring to mother colley master you see her as black because you are far away from her go near and you will find her devoid of all colors the water of a lake appears black from a distance go near and take the water in your hand and you will see that it has no color at all similarly the sky looks blue from a distance but look at the atmosphere near you it has no color the nearer you come to god the more you will realize that he has neither name nor form if you move away from the divine mother you will find her blue like the grass flower a sham a male or female a man once saw the image of the divine mother wearing a sacred thread he said to the worshipper what you put the sacred thread on the mother's neck the worshipper said bro and of course it's just for boys would get the secret brother you i see that you have truly known the mother but i have not yet been able to find out whether she is male or female that is why i put the sacred thread on her image we have that kamala canta song sometimes you appear as man sometimes this woman time says as just as the void yeah just to show how the different traditions explain things in different ways in india the there's a very way interesting way that the division of a tradition looks at this form and formless exactly reversed exactly reversed they they say that shri krishna is sitting somewhere and he sees somebody walking from a great distance and so far away that he can't make out and they see any face or the form or doesn't know who it is it closes the closer he comes the more he sees the form and the shape and all the details and everything he comes close enough he says oh it's my friend not other and so the closer he comes so they say there's a brahman we see brahman we see god as formless and without attributes because we're looking from a distance when we get closer than we see and have that intimate relationship it's also a nice way of looking at it now takur if he heard that he would also say ah he'll probably go into ecstasy because for him these weren't metaphysical truths these were just different spiritual moods and attitudes ways of looking at things so this is also very nice that from a distance we we superimpose and and we see things that aren't there water is always clear water is always formless but it'll always take a form you put color in it it'll take that color so both are true this is his point of view they're both true that which is shama is also brahman very often they'll say kali in shama means kali the black one that which has formed again is without form taco used to give the illustration of water that water is always formless but it always has a shape we never find it without a shape right the surface will be flat always the bottom will be whatever if it's a lake whatever the bed shape of the lake is it'll have that form that doesn't take away the formless nature of water it has no form of its own it takes somebody else's form so both are true so he was a brahman is like that that is a formalism but it takes the form what does it take the form of the heart of the devotee the container that we use to draw it from from the lake so that which has form again is without form that which has attributes again has no attributes brahman is shakti shakti is brahman now when he says shakti he's referring to the ishwara form that means that that means uh not just power as as some incention thing it's a force some blind force or something but it means that that aspect of god that possesses the powers so it's another way of saying that brahman and ishwara near gonna brahman saguna brahman they're not two separate entities they're not two different deities some place they're one in the same so he uses this term [Music] said that you know god is formless but you see those islands are blocks of ice in places and that is you know the same thing when when water forms a block of ice it's still water 100 water and that form is not absolute it can take all different types of forms and it can also melt back into the ocean he says when the sun of knowledge comes it melts back into the ocean i mentioned last time the the one exception was he said that some places are so cold that it never melts the eternal forms we don't know exactly what the reference was different different locus or something like that but but generally he would give that illustration with the blocks of ice and it's the cooling power of the devotee that causes them to to form particular blocks of ice so one block of ice will be krishna one bag of ice will be rama one will be good to christ anything like that but and the son of knowledge comes they all mail the back so or other times they're waves they're all different waves on the ocean and there's there's a such a sophisticated uh understanding and allowing for all different modes of worship and all different schools of thought and everything all included in in this idea so brahman is shakti shakti is a brahmana that was the great statement that he made to narendra narendra didn't like this kali business he thought who was kali she's some demon that is cutting off heads and and wearing skulls and all of that he thought a horrible idea mostly because of the brahmos and the others didn't like that idea so much and he said look who's this kali is nothing that which you call brahman i call khali only with that power this so his idea was not that brahman was near guna and that uh uh kali was his idea was that brahman is both only when we when we say that the power and the attributes are not manifest unmanifest then we use the term brahmin but they're always there potentially always there potentially so the water always has the potential to form blocks of ice that's part of the nature of it and that can be that can't be separated from it this is why shakti brahman and shakti are abrahad they can't be separated out you can't have milk without whiteness and whiteness without milk this was these are some of the examples he used to give so that which is shama it's also brahmin that which has form again is without form that which has attributes again has no attributes brahman is shakti shakti is brahman they are not two these are only two aspects male and female of the same reality existence knowledge bliss absolute is male and female is a very ancient idea in the the vedic tradition vedantic tradition sankey a tradition that there are two aspects of reality and one will be active and one will be passive uh one will be creative one will be the the conscious element the other will be the shakti element so we have shivan shakti together we have purusa parakriti and the sankey system the female aspect will always be the nature aspect because the child comes out of the very body of the mother the the father has his role to play in the beginning but doesn't even have to be present at the time of giving birth so this is why we have this concept of mother nature mother nature father time yeah so the father aspect male aspect is always the transcendent the beyond everything father can be even sleeping and not completely unaware when the child is born mothers go through the whole thing so this is a very common thing and they have to go together we have this nariswara image half male half female and another nice concept we get from sankia this male and female how they have to go together purusa and parakriti purusha is is pure awareness so they say purusha is like a person who's lame but can see and parakleti is like a person who is blind but can walk and they both want to go someplace so the uh lame person gets on the shoulders of the blind person and directs the the uh blind person on what direction to go and so they can both go to the other so one without the other can go so we need them both together this is why uh image of mother kali is standing on the chest of shiva who lying like a corpse unconscious because there's no the shakti aspect is not is is with mother kali not with him but they have to be in contact because there's that unity they have to be together okay now govinda there's another question what is the meaning of yoga maya master it signifies the yoga or union of purusa and parakuriti so this is what we're talking about whatever you perceive in the universe is the outcome of this union take the image of shiva and kali kali stands on the bosom of shiva shiva lies under her feet like a corpse kali looks at shiva all this denotes the union of purusa and prakriti so this in the sankhya system they are separate this is the one distinction between sankia and most of the vedantic systems uh they'll they'll be two different categories they'll be separate but has to be present we need the proximity this is the way the language that they use otherwise we have this idea that they belong to one in the same reality or they can never be separate the two halves of the same coin something like that all this denotes the union of buddhism purusha is inactive therefore she relies on the ground like a corpse performs all her activities in conjunction with purusa thus she creates preserves and destroys that is also the meaning of the conjoined images of radha and krishna on account of that union again the images are slightly inclined toward each other to denote this union sri krishna wears a pearl in his nose rather a blue stone in hers rather has a fair complexion bright as the pearl they they complement each other with with the clothes and when the complexion shri krishna is blue his complexion for this reason rather wears a blue stone further krishna's apparel is yellow and rot is blue so they mix and match they they look nice together this philosophically taco is saying that this perfect complement how they just fit each other and and philosophically represent this uh shakti this is buddhist brahman and chakti or shiva and shiva shakti and purusha and prakriti who is the best devotee of god it is he who sees after the realization of brahman that god alone has become all living beings the universe and the 24 cosmic principles okay this is another strong conviction that your christian has he mentions it in different places in different ways we we read a few weeks ago i think talk were talking about three different types of devotees what were they huh yeah who's this inferior one god is up there points to the to the heavens god is somewhere far away then the second one god dwells within the heart now very often we would think that that'll be the highest god is my very own self god dwelts within the heart but he says no the very highest one who sees the god has become everything yeah so this this is the distinction we have between gyan and vigna we we find sometimes there's a question which is higher the state of guyana or the state of vignana now you're saying vigna but gian is the state on the roof you have to come down from the roof a little bit to get to the state of vignana so there's an argument to be made there but you can't get to that state without getting into the roof first so coming once one step below the roof before getting to the roof is not the same as one step below after afterwards so we can say that it's uh the gyani state is a higher state if we think that means that ultimate mitsumati that i've emerged in brahmin in that state but this is a more mature state this is and and very few uh can come back so easily and go back and forth and have that type of experience we can we can see we can see the divine in everything from a romantic point of view ah yes how wonderful i see the divine presence over here but there's not to say he saw everything is just living pulsating consciousness so the gyani can say yes i see that the cells within all beings is consciousness alone that the god dwells within the hearts of all beings that everyone is rama sita and then every man and every woman but this is something a little bit different then not only do i say that but i see this very body that that is being inhabited by god is also nothing but manifestation of that same divine presence so tako looked upon this as the highest type of attitude it's a step down from from the roof from that that's a step down from there but still something higher something beyond we can say something that goes beyond even that state of the gyani for taqwa that uh that ultimate truth of of the state of guyana uh involves a little bit of this idea of the unreality of the world and he says that's not the final truth that's only meant to get us to the roof it's not meant to be a final truth he likes this where shankaracharya doesn't shankaracharya could have easily made that one of the former havakias all of the maharaki's have to do with the nature of the self nothing to do with his external world but this everything indeed everything that we see is nothing but brahman itself all a manifestation of brahman upanishads had both of these these points of view not that shankaracharya didn't didn't accept that he didn't argue against it or anything but for him his focus was was go deep within focus was don't get attached to this world see we have these these teachings about the unreality of the world what is the importance of that teaching is it is it that literally we want to see everything he says the illusion or is it that we want to cut off our or the detachment which he just keeps us bound to the world we have to understand that the secondary meaning of things is sometimes more important than the first meaning i think with regard to the snake in the robe primary meaning that is that we're not seeing things correctly secondary meaning is we're scared to death we think there's a snake and to me this gets the captures the essence of the experience of living in this world without knowing the divinity behind it without without some sense of discrimination and detachment and everything of fear everything fear comes and they say everything in this world is filled with fear except for one thing this detachment only this detachment and attachment to god and uh feeling of renunciation looking upon this word a little bit is a dream something passing in fact we're always emphasized is the transitory nature this is fleeting don't get attached to it you get attached to it it may bite you like the snake yeah in uh there is another state because this kind of even above is one one particular state of of the the jivan mukta the jivan mukta can can be of all different types this is this is one particular uh model you could say archetype this is one particular archetype of the of the god realized soul was a calm and peaceful and not attached to anything steady in wisdom firm established establishment samadhi and everything uh taco talks about you know the like the madman and the child and the ghoul and model it's not the only possible one tako himself and swamiji perhaps even more they they have all of the qualities of this but at the same time uh they can have their ups and downs and and they can all different other things like the child like the madman uh taco could you know we won't find a description as tito pragna as uh somebody who's who's wobbling back and forth like a drunkard we don't find that there does that mean it's not a characteristic of a god relay soul there's so many different types so this is just one the gita emphasizes more of this calmness equanimity that's that's the more the dominant theme practice of of uh you know following our dharma and everything is also a secondary theme but in terms of god realization that it'll be this calmness equanimity same-sidedness no big ups and downs and things like that so that's this the type of required wisdom and the calmness contentment all of these these ideas so takoya he's asking asking the question himself who was the best devotee of god it is he who sees after the realization of brahman so there's something that even beyond that we can have the realization of brahmin and never come back from it or or never even question what is the nature of the world we can come back there god realize those who come back and still don't want to mix with people they'll remain in a cave someplace and they're or something like that so after the realization of brahman that god alone has become all living beings the universe and the 24 cosmic principles one must discriminate at first now this is that neither this is that uh the idea that brahman alone is real the world is unreal talker takes this statement the world is unreal as a provisional truth to be followed as we're climbing the steps to get to the roof he doesn't take it as a final truth at most he'll say this world is insubstantial constantly changing transitory nothing to get attached to they'll say that but not uh something to be absolutely denied and illusory and to be rejected he says in the beginning we protect ourselves from it but afterwards we embrace it after on the beginning we head ourselves around we're very cautious about who we mix with and everything afterwards you can tie an elephant to the trunk then we can do anything so one must discriminate at first saying not this not this and reach the roof after that one realizes that the steps are made of the same materials as the roof namely brick lime and brick dust the devotee realizes that it is brahman alone that has become all these living beings the universe and so on now the question of course is that once we get to the roof do we even have any sense of eye do we have or we just merged there there has to be there has to be a little bit of a gap there a little bit of a space uh a little drinking a few drops of the water without jumping in top we'll give so many different examples getting to the top wrong and looking over without completely taking our foot off the lesser we don't know how to explain these things sometimes taqwa says that this idea of uh getting to the roof merging in samadhi not coming back this is for the yogi not for the bhakta so they're all different ways of understanding these things he's he wasn't a philosopher to lay down one consistent theory and just talk about it he's so many different ways of looking at it and they explain it differently at different times and everything then tucker says mere dry reasoning i spit on it i have no use for it the master spits on the ground now did they use that term there the nectar from isn't from his mouth and one of the places i remember ah see this is m huh it is such a regard for srama krishna even the spiddle from his mouth it was like nectar oh that reminds me another thing remember when takur uh was was so ill with this the throat cancer and they had to keep a spittoon near him and the blood this is horrible to think about it but this tumor it got so bad that it really broke through and sometimes the blood would come uh with a beginning on the outside it would go through and it would get mixed in with the spittle he would spit and there would be blood there and somehow this this rumor started that this was contagious and nobody knew exactly a few people knew it was cancer dr sharkar and others other people had all different theories and everything so there was some slight hesitation on the part of some to to get too close to him maybe they'll catch it this and that so what did narendra do he drank from it just just to show that what a foolish idea that you could get something from being near this watch i'll drink it and you'll see nothing will happen to me plus the devotion this ramakrishna this is like drinking nectar mere dry reasoning i spit on it i have no use for it the master spits on the ground why should i make myself dry through reasoning so this is again back to this idea reasoning for taco means this world is unreal brahman alone is real that type of reasoning the other type of reasoning that uh what is what is really worthwhile in life what is there to hold on to uh this this body is impermanent that type of reasoning said we should always do the finite nature of this world and transitory nature and everything but this philosophical reasoning that this world is unreal like a dream he didn't care for that attitude very much he would if some gyanis came he would tell stories about it and sometimes he recognized it as a path and he knew the value of it but preliminary value this is why he always said this is just while climbing the steps is not the view that we get after getting to the roof after we get to the roof we find that everything is real everything is divine everything is a manifestation of brahmin why should i make myself drive through mere reasoning may i have unalloyed love for the lotus feet of god as long as the consciousness of i and you remains with me now as long as now what he's saying is that i know as soon as the center of i disappears then uh there's nothing else that that is true there's absolute there's there's no question he's not not a dualist philosophically i i mentioned this uh very beautiful uh comment that was made by swami permission on the g that he said that we're how did he put it the dwight of ardens and dwight the cottons that in terms of philosophically we accept this non-dualism but in terms of practical spiritual spiritual practice and also serving others and everything then we can take this dualistic point of view dwight the cottons at the weight of adams nice nice idea so as long as this consciousness of i and you remains this was his idea that his eye is like the stick on order it separates one side from the other so he would pray to the divine mother don't remove completely the scent of i i want to enjoy the company of devotees i want to enjoy communion with you so the spiritual attitude everything with taqwa was an attitude only everything was it was a all the question of the mind and whatever everything is a question of our spiritual attitude there was no ultimate philosophical truth for swami krishna other than realization what is the truth of brahman brahman itself is the truth of brahma nothing that we say about it no doctrine or anything that's why swamiji said that this is beyond all doctrines and schools of thought and everything it's it's just being and becoming direct realization to go in there sometimes i say thou art verily i and i am verily thou the non-dualistic point of view again i feel thou art thou then i do not find any trace of i now if we take this to its ultimate conclusion the gyani he says i am brahman but brahman alone exists so uh what do we do about that i am brahman a little bit of uh of a feeling of separation or a little bit of sense of i what do we mean by that eye if we really analyze then we say oh really when i say i am brahmana it means that i don't exist at all brahman alone exists now for takur because he liked his attitude he would say sometimes i see mother and her child are both there other times i see mother alone is there when his eye disappears so the real uh the ghani who's had that ultimate realization will he go around saying i am so hum so um maybe just out of habit or anything but really this aham that will be gone that'll be gone rub it alone so sometimes i say thou art verily i and i am verily thou again i feel thou art thou then i do not find any trace of i it is shakti alone that becomes flesh as god incarnate so this is another teaching that we won't use this term that brahman brahmin comes down and manifests because the brahmana is by by definition uh just pure consciousness transcendent inactive all of that it'll have to be the shakti aspect so we have this the doctrinal shakti paranoia this is not this is not that brahmana has become all of this but the shakti aspect of brahman has become all this ramen itself remains transcendent unchanged so they shut the aspect these are all just things for philosophers to bother about it according to one school of thought rama and krishna are but two ways in the ocean of absolute bliss and consciousness see swamiji says these things and we know exactly where he got it from some of the lectures he gave in the west he would make statements like that he say christ and buddha are nothing but two waves in the ocean of consciousness caitanya consciousness is awakened after advaita gyana the knowledge of the non-dual brahmin then one perceives that god alone exists in all beings as consciousness after this realization comes ananda bliss this is a very nice way of explaining these are the three main figures of the gordia version of the school this first advaita tacharia he was really the founder of the movement in the same sense that john the baptist was really we can we can trace back the early christianity and everything to him he back baptized christ but played of course a minor role other than that so the dwight acharya he was the one who started this little group of vaisnavas in the in the town in nordia and nowhere and uh in the beginning caitanya deva uh he didn't like these people at all and he would go and make fun of them and they were afraid of him they would hide from him run away from him and everything then he had this complete turn around his father died he went to gaia same place where tucker's father went and he met his guru ishwar and it was initiated and he came back completely changed person and then joined that group and then of course became the most important person but there's a dwight they targeted with senior tim and was really we have to credit him and now we trace back so many of the goswami's to this the line of video and the nithyananda so he's saying this advaita first we have this the knowledge and then chaitanya then awakening and then bliss was his main companion we referred to them as brothers they weren't brothers they're all these songs like that as if brothers caitanya deva had one one brother who also renounced the world and then i think there were 10 others that died this is why there's all these stories of the nimai sannyas the sannyasis of caitanya devi touching thinking of his mother who lost all of the children then his older brother left the world to become a monk and he was the only one left and then how to tell his mother he's 24 years old she's an old mother and how to tell her that he's also renouncing the world so all these songs the beautiful songs have been composed of the bengali songs and they put on the big performances this is nimai sanyasa she was 24 he was 24. if she had sent the 10 other children 12 children you can imagine how old uh you know she would have been and unless it was have one every year and then her husband had died also so it was all alone and chaitanya deva he wouldn't he wouldn't go unless she gave permission it was a very sad thing and then finally he had to to tell her whenever you want to see me you'll be able to see me and then i'll go to pudi where you can easily get word deputies will go year after year go back and everything and let you know how i'm doing and everything and finally she said okay so any other beautiful interpretation of advaita caitanya to him let me ask you not to disbelieve in the forms of god now i am was a i guess a formal member of the brahma somalia i don't know was he but anyhow connected to keshav through marriage also that his wife was connected uh some relative of the kesha and would go there all of the time whether he actually signed the pledge probably he was a member i don't know exactly but anyhow they don't believe so this accepting the form disbelieved the forms of forms of god for them uh meant that images this uh images in the temple what they call idol worship now uh it can also mean that they didn't accept the different deities and devas and the davies and all of that there was a conversation between diana de saraswati and and they accepted these vedic deities although they didn't do that type of puja or anything like modern hinduism they would do this ovens things like that but he said to to kesha that look the lord created so many different things couldn't he have created these gods and goddesses as well it's a good argument so he's not saying to believe in it not to disbelieve what's the bengali [Music] don't have any lack of faith in it he's not saying you have to accept it but don't deny it yeah don't don't have some strong feeling that it's not possible he used to tell them it's enough if you believe that everything is possible with god so let me ask you not to disbelieve in the forms of god have faith in god's forms meditate on that form of god which appeals to your mind now meditating on a form of god and believing in the objective reality of that particular deity or two different things there are two different things swamiji says in one place that there are so many different artistic conceptions of the devas and davies and everything so that one will appear to our mind and we can we can meditate on that so there's there's no limit we can put to the different types of waves on this ocean and we can have this subjective view that this is this is the way i like to think of god i'd like to picture god this way and not that i'll have this conviction no this is exactly what god looks like that you say six arms no it's ten arms sorry that's your mistake it's not not exactly like that and then we also don't like to think that oh there's just some heaven where they're like the greek gods or something they're all sitting around together and this kind of mythological presentation talk words was much more sophisticated one divine reality can appear in many forms and we can conceive of it in many forms so meditate on that form of god which appeals to your mind to govinda the fact is that one does not feel the longing to know or see god as long as one wants to enjoy worldly objects now we're getting to more important things the very practical things the child forgets everything when he plays with his toys try to conjoil him away from play with his sweet meat you will not succeed he will eat only a bit of it when he relishes neither the sweet meat nor his play then he says i want to go to my mother he doesn't care for the sweet meat anymore if a man whom he doesn't know and has never seen says to the child come along i shall take you to your mother the child follows him the child will go with anyone who will carry him to his mother this is the most important aspect of mother worship it's not this philosophical idea i mean that's important also that mother gives birth to the child so this shakti gives verse to the whole birth of the whole universe but this attachment that the child has to the mother and the unselfish love that the mother has for the child if we can replicate that in our attitude towards god then it'll be very smooth and simple type of thing a devotion will be very deep the soul becomes restless for god when one is through with the enjoyment of worldly things this is the concept that we read over and over and over again how do we do this how do we reach the end of enjoyment sometimes we just yes we we stuff ourselves sometimes the mother says to the child okay you like ice cream here's a gallon of ice cream you eat and eat and eat and eat so you get sick and then you'll get sick and then you'll say i don't even want to look at it anymore in one way a little dangerous the other way is we use our discrimination but really it's almost as if we have a quota and we reach that quote and we say okay and now i've i've seen through it this is why we have the gothic stage where we have our art in kama we're allowed to fulfill our desires and see through the desires and then see how useless most of them are so then we reach this state where we've reached the end of our enjoyment a very important concept a nice nice way of putting it the soul becomes restless for god when one is through with the enjoyment of worldly things then a person has only one thought how to realize god he listens to whatever anyone says to him about god m to himself alas the soul becomes restless for god only when one is through with the enjoyment of worldly things and that brings us to the end of that day [Music] [Music] is 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 ever worthy of our worship peace peace peace