Video 94

The Gospel of Sri Ramakrishna read by Swami Atmajnanananda (04/22/22)

foreign [Music] your words are like nectar bringing life to squirt souls they're 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 to our class on the gospel of srama krishna we're on chapter 15 the last visit to keisha and the date is wednesday november 28 1883 page 318. at two o'clock in the afternoon and was pacing the footpath of the circular road in front of the lily cottage keshav chandrasen lived he was eagerly awaiting the arrival of srama krishna this is where tucker met him the first time also at the lily cottage this that's that's the name of it this i think was his garden house huh not this regular residence anyhow they they used to meet there a lot of the brahma meetings were there uh so ann was pacing the footpath of the circular road in front of the lily cottage where keshav chandrasen lived he was eagerly awaiting the arrival of srama krishna keshav's illness had taken a serious turn and there was very little chance of his recovery since the master loved the kesha of dearly he was coming from dakshineshwar to pay him a visit now the one thing that's very interesting it's two o'clock in the afternoon emma's not going to say too much but he's going to be sitting there in the hot sun for three hours something like that until the uh tucker comes without the slightest bit of uh annoyance or anything like that and yeah in fact i think in the in the bengali it just says that devotee was waiting i don't think he even talks about yeah he doesn't even say it's him he's so modest on the east side of the circular road was victoria college where the ladies of the case of the brahmos homage and their daughters received their education so all the english education to the north of the college was a spacious garden house inhabited by an english family and noticed that there was a commotion in the house and wondered what was going on presently a hearse arrived with the drivers dressed in black and the members of the household appeared looking very sad there had been a death in the family whether does the soul go living behind this mortal body pondering the age old question and waited watching the carrots that came from the north carriages that came from the north about five o'clock a carriage stopped in front of the lily cottage and srirami krishna got out with latu and several other devotees including rakhal he was received by kasab's relatives who led him and the devotees upstairs to the veranda south of the drawing room the master seated himself on a couch after a long wait he became impatient to see keisha keisha's disciples said that he was resting and would be there presently srama krishna became more and more impatient and said to keshav's disciples look here what need is there of his coming to me why can't i go in and see him this restlessness that tucker has to see him is because of his love that he he uh he really loved queso greatly he used to say as if keshav isn't there with whom will i speak when i go to calcutta he had so many devotees in kolkata that he loved dearly so we considered that that brother rambos was there so many people were there but he had this really special love for keisha and keshav loved him very much and takur said on various occasions that he would do special offerings and what it aimed to do it the siddeshwary kalibari tauntonia that if the divine mother would allow keshav to recover that he would offer this genie and this uh coconut coconut water so they are being formal that uh takur is a respected guest that he should wait there and then keisha should become a little presentable and he can come out and a little the formalities which he talked with was not necessary he could just go to his bedside and see him sir he will come in a few minutes master go away it is you who are making all this fuss let me go in prasanna began to talk about keshav in order to divert the master's attention he said keshav is now an altogether different person like you sir he talks to the divine mother he hears what the mother says he laughs and cries when he was told that keshap talked to the divine mother and laughed and cried the master became ecstatic presently he went into samadhi it was winter and the master was wearing a green flannel coat with a shawl thrown over it he sat straight with his eyes fixed deep in ecstasy a long time passed in this way there was no indication of his returning to the normal plane of consciousness we have one of the photographs as we taco wearing that kind of kind of waistcoat green coat i think it's in m's house also some some of tucker's things are kept there gradually it became dark lamps were lighted in the drawing room where the master was now to go while he was slowly coming down to the plane of ordinary consciousness he was taken there though with great difficulty the room was well furnished at the site of the furniture the master muttered to himself these things were necessary before but of what use are they now what is the meaning of all this see kesha he had to meet with very distinguished people and sometimes westerners and everything wouldn't be used to sitting on the floor they would have chairs and tables and everything but now that keshav is coming to the end of his life that means that all these formalities are no longer necessary seeing rock ali said oh hello are you here then seating himself on the couch he again lost consciousness of the other world and looking around as if seeing someone he said hello mother i see that you two have come how you were showing off in your benares sorry don't bother me now please sit down and be quiet and the master was in a state of intense divine intoxication in the wildlighted room the brahmo devotee sat around the master lotu rakal and em remained near him he was saying to himself still filled with divine fervor the body and the soul the body was born and it will die but for the soul there is no death it is like the beetle nut when the nod is ripe it does not stick to the shell but when it is grain it is difficult to separate it from the shell after realizing god one does not identify oneself anymore with the body then one knows that body and soul are two different things okay now there are a lot of things in this the taquer is talking about the deja and atma here this is the term when in english when we read soul we're never quite sure this is referring to the ottoman or if it's referring to jiva or even subtle body it's not always clear we we have so many different ways of understanding this this relationship between the the self and the non-self and between the subtle body and the physical body and between the jiva and the physical body the very complex arrangement that we have and this idea that this relationship can change that in the unripe state that there seems to be this this connection when we get the the ripe state then there's a perfect separation between the body and and the and the self and the ottoman now does that mean that uh that they're not two separate things always they are so now this is from that point of view of our own individual attachment and and self-identification and understanding when when we read in gita about this relationship we see that sometimes shri krishna speaks in terms of the admin and sometimes as the de he the indweller jivadmin so he'll talk about the jivadmin that will take another birth in another body and everything and at the same time talk about the ottoman is never being born and never dying so it sometimes it's confusing to people we we have this illustration that taqwa gives of the onion and this is the pancetta kosher doctrine i think this is very helpful that we have different layers to the onion and they can be peeled off now the are they connected these different layers it feels like it if you ever try to to cut an onion and take the outer skin off sometimes it's very hard to do it it seems stuck to it you almost have to take out two of them to get rid of it the little brown stuff and sometimes it pulls right off easily depends on the type of onion and everything so this uh the relationship between the under my coach of the body and the more interior ones is that they can be separated but not easily separated and it depends uh on our own spiritual understanding and it also depends at the time of death different things happen so in theory we should be able to peel these off now this is this is what we do when we practice as we charter this type of uh path of uh discrimination we try to uh separate all these these different levels personality levels and body body personality and everything so uh when we peel off all of the different layers we're trying to get to the self inside and when we when we peel off the last one then we just have an empty space now this is this is the advaitic idea will say that there is no self there is no self uh as a limited being there is no jiva really once we've we've transcended all of the different koshers the different coverings of the self and that little space within my onion and little space within your onion they're one there's there's only space space can't be separated so that's the infinite absolute that's the real self that's the real ottoman but if we're talking about at the time of death what happens at the time of death then somehow this physical body that outer layer of the onion that will really become separated and the interior ones will find a new outer layer so what is this evo this diva is that same self which is really infinite absolute unborn but with some type of connection and this connection is is always some type of identification some type of identification so now uh the difference between a god-realized soul and ordinary soul will be that they know this separation is real so this idea we have the idea of a beetle nut or a coconut taco uses both illustrations when the water dries up inside of a coconut that means ignorance vanishes then i it becomes separate the kernel becomes separate from the outer shell you can shake it you can hear that they're not connected anymore now the relationship between the the body and the self or even the given and the and the real self that doesn't change this is this is simply uh our understanding of it has changed if i'm identified with it then it's as if it's connected and very hard to separate it when you open up a coconut that still has the water inside it's very hard to pry off the the the meat of the coconut from the outer shell so that means it's it's not any change in in in the real relationship between the body and the self there's a change in understanding that's all so uh those who have realized this this separation is as if they don't feel any connection that they know the self is separate now what does that mean that means that uh it doesn't mean that if you if you hit me that i won't feel it but i won't be identified with it i'll know that i'm something separate from that so this is that state of of god realization and when we talk about this this jiva taking a new body somehow this the subtle body is the mind the mind the intellect census to some degree it's this uh all of our old samskaras karma and all of that that finds a new body somehow but the self is unattached and unchanged in the midst of all of this that's the sun sun is not going to change at all it'll get reflected in in a new container with with the water in that new container we'll have the old sumscadas from the previous place this is one way we can try to understand these things only the body yeah now uh the way we're constituted now is very hard to separate the body from this pranamayakosha and the pranayama culture from from monomials they're they're all interrelated but somehow uh at the time of death the the under my kosher the body the outer covering uh that will completely fall off so whether we're god realized or not god realized that that separation will take place at the time of death that separation takes place at the time of sleep and dream also but in a slightly different way of course but so the point is that this outer shell outer skin of the onion can be removed without the inner other layers of the onion being affected so that will continue somehow so let me read this again the master he was saying to himself still filled with divine fervor the body and the soul so now there's atman so this is the real self the body was born and it will die but for the soul there is no death now we're talking about the jiva then the jiva if we say the jivas like many times i've died and many times i've been born again when you may be a titanic that's free krishna says so this jiva the indweller seems to to be reborn we talk about who is reborn we talk about rebirth who is reborn uh it won't be the ottoman it'll be the jehovah but the admin and the jiva are not two different things is this this the coverings and the false identification that's the only difference yeah if we think of if we think of the with the uh the chariot that the rider inside the chariot is the jiva that chariot can break down he can go out he can take another chariot uh when he's not connected with the charities the ottoman he's the ottoman the whole time but when he's within that complex body-mind senses and everything then that's the jiva the body was born in and it will die but for the soul there is no death it is like the beetle nut when the nut is ripe it does not stick to the shell so that means that when we have when ignorance dries up then we have no attachment we know that we're separate even though we're separate whether we know it or not but it's that false understanding that we're trying to get rid of there's no change if the oddman has to become immortal it has to become separate it can't it has to be eternally that way so it's just our understanding of it but when it is green it is difficult to separate it from the shell that means in our ordinary state of identification it's very hard for us to think of ourselves as separate from the body and if we can do that it's even harder to think of ourselves as separate from our personality and our habits and our uh character and all the different tendencies likes and dislikes how do we separate ourselves from all of that only if we think of ourselves as the witness as a real self after realizing god one does not identify oneself anymore with the body then he knows that body and soul are two different things at this moment keshav entered the room now remember taku was just talking to himself then in that state of divine fervor keshav entered the room he came through the east door those who remembered the man who had preached in the town hall or the brahma-samaj temple town hall was probably the biggest you know venue huh in those days that anyone could speak yeah keisha was was really so uh world renowned even the fact that he went in and met queen victoria was a very big thing so keisha really could command a huge audience he was a very good speaker they said very charismatic and a good person it's simple in his own way especially towards the end we we see that others had a little jealousy maybe towards takur or some hesitation or this and that he didn't have that of course he changed so much this is this is what they're saying he changed so much to contact with srama krishna and people change when they get close to death all of the old things this the name and fame and the organization and the reputation all of that doesn't mean anything at the time of death so people change also towards the end we wonder sometimes what did he actually die from i don't know in those days then nobody knew always right that uh he he would have been jazzed in his late 40s at this time not that old yeah those who remembered the man who had preached in the town hall or the brahma-samaj temple were shocked to see this skeleton covered with skin he could hardly stand he walked holding to the wall for support with great difficulty he sat down in front of the couch in the meantime srirama krishna had got down from the couch and was sitting on the floor see even being so sick out of respect that he wanted to sit at the feet of srama krishna and out of respect also he didn't he wanted to sit on the floor in the same level with kesha so in the meantime srirami christian had got down from the couch and was sitting on the floor kesha bowed low before the master and remained in that see case of disciples never liked it they thought why is he bowing down before suramar christian everyone bows down before him of course they didn't have that method but showed him that respect but he he didn't have that that pride like that okay she bowed low before the master and remained in that position a long time touching the master's feet with his forehead then he set up really one of the touching chapters we tried to picture this i was reading this uh this afternoon before meditation so what i was sending for meditation i was thinking about this scene it was a very touching scene yes especially we know whenever it gets dark out all the ways taqwa goes into a spiritual mood yes the mere fact that the sun is going down that it triggers something in him and he always said that at the time of sunset is sunday a period to stop all your work and think of god at that time so kesha bowed low before the master and remained in that position a long time touching the master's feet with his forehead then he sat up srama christian was still in the state of ecstasy he muttered to himself he talked to the divine mother raising his voice keisha said i am here sir i am here he took suramar krsna's left hand and stroked it gently but the master was in deep samadhi completely intoxicated with divine love see he came only to see kesha and now he's completely lost to the world a stream of words came from his lips as he talked to himself and the devotees listened to him spellbound master as long as a man associates himself with upadhis so long he sees the manifold such as keshav prasanna amrita and so on but on attaining perfect knowledge he sees only one consciousness everywhere upadhi this is a technical term that means any uh any quality that gets superimposed upon the real self that's foreign from it but appears to belong to it this is this uh we have two two concepts upadhi and adhyasa these always go hand in hand this uh the term upadhi in general can just mean any any quality that belongs to something and it's but it's something that is is can be added on and can be removed it's something that isn't essential to something so if if you get a degree you you get a phd then you can add the upadhi doctor if you become a great scholar then they have all these different bahama all these different parties that they add to it these are uh they don't change anything but they give us a feeling that something is different so in vedanta this uh the real party to the self will be these five coverings that they they don't belong to it the uh the coconut is always dry the coconut is always separate uh in reality it's just that we don't realize it so we identify with it so it is upadhi means a false identification what is it we identify with and uh we take it as belonging when it doesn't belong with the example that i like best is is when you place a red rose behind a crystal then the redness seems to belong to the crystal but the the redness doesn't enter into it if it if it really did if it really belonged to it you could remove the rose and the crystal would still look red but as soon as you remove it you see that it has no color at all so that's the self it has no color at all it takes the color of this upadhi which is the personality and the mind and body and all of that so for kesha this is part of this ubhadi will be leader of the brahma-samaj it's not just this physical body but all the things that we identify with so srama krishna didn't have any of that he if he had any uh party anything identified with it was the fact that he was a child of the divine mother which was necessary for him to live in the world and this is the part of that video maya that and that right beagle so as long as a man associates himself with upadhi's body mind and senses and with our position in the world our occupation there's a great upadhi yeah i'm a lawyer i'm a doctor i'm an electrician we identify with it that's who i am that becomes or even just with our name and our with kesha prasanna amrita and so on but on attaining perfect knowledge he sees only one consciousness everywhere now this is very hard for us to understand because if we think what is consciousness is awareness how do we see consciousness so we have to understand somehow we see everything as a as a manifestation of consciousness or a projection of consciousness somehow if we if we think of this when we go to sleep at night and we have a dream and there's a whole dream universe if we if we know it's a dream then we can see that everything is nothing but consciousness taking some apparent physical form something like that and unless we have that experience we won't know exactly what it's like but this was uh krishna's direct experience this wasn't a philosophical theory for him or anything like that it's the same no these are two things actually seeing god and all seeing everything as as these are two slightly different things because when when we see an individual we can see that the divine presence is within them as consciousness which represents their self the physical body that i'm looking at that we can say is some projection of consciousness the consciousness taking some type of form but it's not exactly the same if you think of the dream that your existence in the dream and the existence of the objects in the dream or two different things when the dream disappears they everything disappears but but the i who is the actor in the dream doesn't disappear that i wakes up as the as the sleeper and the dreamer so there's there's a different this is why we can say that this whole physical universe is the manifestation of consciousness and at the same time transitory and unreal and dreamlike and will disappear at some point there's not a contradiction but the cells within there's one with roman that's a that's absolute that remains so the if we have a dream the eye of the the actor in the dream is not a projection the dream is a projection the individual body is a projection but that i within is not a projection it's the dreamer itself who is also the sleeper it's the brahman itself brahmin as as the dreamers ishwara where divine mother shakti will talk about this this shakti thing so this is always a confusion that why tucker says that everything is is pure consciousness to see burma everywhere and shankaracharya will say everything is false illusory like it's like a dream but he'll always say that this is a stage a stage in spiritual life when we try to see everything and even when we see everything as manifestation of consciousness we still know that it's that it's yes there's a momentary existence we still know that so ultimately there's no real contradiction shankaracharya's position that taqwa says is a stage as we as we're trying to we're trying to separate the real from the unreal everything's mixed up we're trying to separate the party from from the real substance once we've done that then we can see everything has that same divine source this simply means that when we look within we we uh we want to understand our true nature that we find that it's covered over somehow that we don't recognize ourselves as the ottoman as pure consciousness and there's all of these human qualities and characteristics have been superimposed on that now if if we're talking about this external universe then it's harder to understand i like to take all of these things in terms of self knowledge if we're talking about this i'm really looking at consciousness it's been painted over and and other things have been put on top of it it's hard for me to understand that concept i can only know consciousness as as the self i don't have any other way of understanding it really when when we have this mystic vision then we may be able to see this consciousness pulsating through everything and that's a different story but with regard to the self we can understand it i know what consciousness means because i'm a conscious being i know that i know that when i see things that they're seeing when i hear things they're heard when i say things they're said i know that you can't convince me that the consciousness is is uh is false somehow there's the one thing you can't convince me of you you might be able to convince me this whole thing is a dream but i know that there's an experiencer of all that and that's not somebody other than myself i know that the status of this external universe is a different type of thing that's not given to us to be able to understand in any way other than some type of god vision entering into some deeper state somehow so seeing this whole universe as a manifestation of brahmin is one thing but seeing vermin dwelling within all beings as the real self that we can do because we understand it within ourselves so we can understand that within everyone else so perfect knowledge but on attaining perfect knowledge he sees only one consciousness everywhere the same perfect knowledge again makes him realize that the one consciousness has become the universe and its living beings so now has become the language is a little bit different see the brahman doesn't become the the individual jiva from it is this is a slight distinction here has become the universe and it's living beings and the 24 cosmic principles now in a little while talkward is going to say that it's shakti that becomes the universe not roman but in his eyes there's no difference all of a difference these are all very fine philosophical points the the objection to brahman becoming the universe is the brahman is changeless so they get around this somehow by saying something the doctrine of everything is an evolution of shakti shakti can change but the shakti belongs to brahman there's no ultimate distinction so these are these are the types of things that the philosophers argue about for us they're not very important we say that the whole universe is a point of view and the sankey point of view and vedantic point of view uh they all overlap and and kind of mix in with each other in different ways even in the upanishads there's so much of sangki is there and these are we if we understand these as different points of view it's okay if we understand these as conflicting philosophical positions then i think we're missing the point of all of this there are helpful ways of understanding these things all of them even sankia which is dualistic is very helpful and taqwa talks about it all the time these 24 cosmic principles this belongs to sankey of this idea and they evolve in everything according to sankia uh they're real they they can't be resolved back into the buddha brahman itself what do we care is that such such a burning issue but for the philosophers it's life and death we can't can't stand any type of dualism if we're this and everything but anyhow for us we're we're trying to real realize some what is our true nature what is the nature of god the universe will always be a mystery always be mystic we can't imagine we can't expect to try to understand what is the real nature of this external universe we only know it as it appears in the mind anyhow that's why there's so many different theories about how the universe comes into existence and everything so that same perfect knowledge again makes him realize this is the this is the person of perfect knowledge that the one consciousness has become the universe and it's living beings and the 24 cosmic principles but the manifestations of divine power are different in different beings it is he undoubtedly who has become everything but in some cases there is a greater manifestation than in others this is not such a difficult idea that the power of the ocean is is greater in a huge wave than in a small wave it's not such a there was always an objection that this is partiality in the part of god something like that tucker he's he'll talk about vidyasagar but it wasn't just him the brahmos also they sent me a dosha they they used this term that uh there's the fault of of partiality you mean to say that god gave somebody more power than one person that and listen taco's answer is that the divine presence is fully there within all beings but shakti is a different thing and the coverings to this divine presence allow it to be seen more easily in some people and and allow it to be completely covered in others this is the lampshade theory the same light is within all beings but it doesn't shine through if the lampshade is very dark and some it's perfectly clear and we see it shine too completely vidyasagar once said to me can it be true that god has endowed some with greater power and some with less i replied if that were not so how is it that one man may be stronger than 50. if that were not the case again how is it that we have all come here to see you yet taco was always surprised such intelligent people how do it how do they hold such a strange idea that everyone has to have the same amount of power does everyone have the same intelligence does everyone have the same ability to to sing or to play an instrument or to do sports and athletics everyone is different this is the variety is is the essence of this manifestation the soul through which god sports is endowed with his special power the soul through which god sports is endowed with his special power now we're talking about the the avatar or these each vodacotees or those who have some special mission in life or some special power something like that now we're getting to a whole different side of things a little bit the landlord may reside in the part of his estate but he is generally to be found in a particular drawing room the devotee is god's drawing room so there'll be a special manifestation in the devotee someone who loves god even more in these uh ishwara kodisa even more in the abbatan but takara talks about this the heart of the devotee is the the drawing room of god and then really you'll find the master sitting there relaxing leaning back and enjoying himself and everything the devotee is god's drawing room god loves to sport in the heart of his devotee it is there that his special power is manifest now why doesn't he love the sport in everybody's heart we're blocking it it's not god it's us we're not we're not giving any room there the room is all cluttered it's not very clean it's not uh in the proper condition for anybody to sit there and but it's it once it's clean automatically it's filled with god this is not god's sitting up somewhere and saying oh is this hard good enough for me to enter into these these are automatic things if we cleanse the word automatic we feel there's a question of feeling again because the divine presence is there but do are we aware of it that's the whole point what is the sign of such a devotee when you see a man doing great works you may know that god's special power is manifested through him and this tucker always he liked this one verse from the gita yoga this is wherever you see any special manifestation of anything of intelligence of skillfulness or artistic things they know that i dwell there's some special manifestation of the divine is there the primordial power and the supreme brahmin are identical okay now how do we understand this adhya shakti and supreme brahman in a sense it's like saying ishwara shakti we may say divine mother we may say ishwara that they're not two separate things and i i like this idea of the dreamer and the sleeper that sleeper is always always has to be present when the sleeper becomes a dreamer is he no longer a sleeper and are they two different people the same person who's dreaming is also sleeping at the same time that means unchanging just pure consciousness at the same time that this power that belongs to it is projecting a whole dream and entering into it and observing it and witnessing it at the same time he's still sleeping so they're not two the sleeper in the dream are not two separate things so the adhya shakti will be the dreamer because it's nothing but the sleeper with the power to project a dream so they're identical you can never think of the one without the other can we imagine a dreamer without a sleeper we can imagine a sleeper without a dreamer if we didn't know about dreams but we know about dreams so we know if someone's sleeping the potential for that dream has to be there you can never think of the one without the other they are like the gem and it's a brilliant one cannot think of the brilliance without the gem or of the jam without its brilliance again it is like the snake and its wriggling motion one cannot think of the wriggling motion without the snake or the snake without its wriggling motion now this is where he says it is the primordial power of that has become the universe and its living beings now why does he say before that in brahmin here he says that it's this primordial power they're identical they're identical so do we want to say that this the sleeper is the one projecting this this is the dream or the dreamer there's not much difference the sleeper as the dreamer or if it's as long as it's there then we can take the gym so this is brahmin uh when when brahman projects this universe then we have this duality of creator and creation that's there when the creation is gone the creator is gone as creator what remains is the roommate so the mother and the child the mother is a woman the whole time so we want to say that the the woman gave birth to the child or the mother gave birth to the child doesn't become a mother until the child's born doesn't make any difference so from taqwa's point of view is more or less the same we say the brahman is manifest in the universe where this primordial power manifests as the universe mother gives birth to the child well the woman gives a birth to the child and becomes a mother it's a bit of just a semantic difference it's not a very important type of difference but for the philosopher this saves brahman okay so it's okay now roman didn't undergo any change it was this is the shakti that underwent the change so i can live with that one so the philosophers they come up with these different theories it is the primordial power that has become the universe and it's living beings and the 24 cosmic principles it is a case of involution and evolution now we're getting into sankey philosophy again there's a footnote that is to say before the creation the universe and its living beings and the 24 cosmic principles lie involved in the primordial power and after the creation these gradually evolved from it so from the sankey point of view this is the this is the unmanifest state the unmanifest state prelia is an unmanifest state is not just an empty state it's it's the same as when when we go to sleep at night when we go to sleep at night then uh everything that's in our memory bank and in our in our conscious mind and everything that that gets involved in this in this causal body which is alone they're sleeping and when we wake up again it evolves out and comes back again so the fact that we go to sleep and without any dream we just go to sleep nothing disappears it just goes into a potential state and then comes back seed state something like that so when this is the sankey idea when this universe comes to an end that uh everything that uh will be necessary for it to come back in in the next cycle will be in seed form and then every evolution will come out of that so we have a tree and it grows to a great height and it lives for a long time and it drops some seeds the tree itself may die but the seed will contain everything to have another tree just like that one so evolution and evolution copper uses this terminology why do i feel so restless for rakhal narendra and the other youngsters now remember he hasn't even said oh okay how are you feeling at the time he's talking to himself or they're just talking to the room or something in this divine state why do i feel so restless for rakal narendra and the other youngsters hazra once asked me was always a troublemaker and putting doubts on top of his mind when will you think of god if you were always anxious about these boys kasov and the others smiled that worried me greatly why should i wear him because he had a child like nature very simple talk it was simple that way i pray i prayed to the divine mother mother see what a fix i'm in paso scolds me and because i scolds me because i worry about these young men afterwards i asked holinoth was another or the temple workers or i know priest or one of the workers there he said to me that such a state of mind is described in the mahabharata how else will a man established in salati occupy his mind in the phenomenal world after coming down from samathi that is why he seeks the company of devotees endowed with sattva i gave a sigh of relief when bholinath told me of the mahabharata yet tucker always said that coming down from that state that he lived with bhakti and bhakta that he needed that the devotional attitude the devotional mood and the company of devotees these were the two things that kind of sustained him allowed him to keep his mind on the slightly lower plane is not to blame during the period of struggle one should follow the method of discrimination not this not this okay so this is what we sometimes take to be shankaracharya's final position that uh there's sat and asad there's the real and there's the false that there are two separate categories this whole universe uh it turns out to be mithya it turns out to be false and every talk we're saying that this is just uh at the time of sadhana when we practice this type of discrimination when we want to separate that which is eternal and unchanging from that which is transitory the transitory means unreal this is a definition of real set is that it doesn't change the same past present future actually means beyond time it's all time is within that consciousness itself so during the period of struggle one should follow the method of discrimination not this not this and direct the whole mind to god but the state of perfection is quite different so taco makes a big distinction between that attitude that we have in order to isolate the real self it's mixed up now that once we've had that realization then our vision changes he makes a big distinction between uh this this the state of uh santana the state of realization and the state of vignana after that coming coming back down again our vision changes again but the state of perfection is quite different after reaching after reaching god one reaffirms what formerly one denied to extract butter you must separate it from the buttermilk then you discover that butter and buttermilk are intrinsically related to one another there's no difference the same you do a chemical analysis huh that'll be the same same thing just in a different state they belong to the same stuff the butter is not essentially different from the buttermilk nor the buttermilk essentially different from the butter after realizing god one knows definitely that it is he who has become everything in some objects he is manifested more clearly and in others less clearly when a flood comes from the ocean all the land is deep underwater before the flood the boat could have reached the ocean only by following the winding course of a river but after the flood one can row straight to the ocean one need not take a roundabout course after the harvest has been reaped one need not take the roundabout course along the bulk of the field one could cross the field at any point this these are two examples that tupper gives for the weighty bhakti and that at the time of sadhana that we have to follow a definite path and we have to follow all the rules and everything i like this example because i i had this nice experience in bangladesh yeah i've told this many times but it was such a nice experience uh there's a a village quite a large village called banyochang it's supposed to be the largest village in south south asia in fact and uh the town nearby is called the hobby lunch and uh it's not far but uh the first time i went we had to take such a roundabout way and you take these ferries and this and that and then you take a little boat and you and you really have to follow this this winding river all you know the hallway and these dirt roads and everything and it took about two hours and it was very difficult i thought wow to go just from there to there because it's not that far second time i went it was like i was in a completely different place it was a rainy season and there was so much water that uh we took one big boat straight didn't have to couldn't even see the river the banks of the of the river the way it was before it there was so much water and the and the first time you see all of these houses at the top of of a mound and the paddy fields all around and everything dry and i see these these boats are there why are these boats there i couldn't imagine and then you see in the in the rainy season that it's just this like little islands and they go from one place to the other by boat or they have these little bridges or these little rope bridges and things like that so uh this is talkways illustration that at the time of spiritual practice then we have to follow all the different ins and outs and and all of the different types of spiritual practices that we have to do then once this flood of divine love comes we throw out all ritual we don't have to bother about doing so much of japan so much of meditation puja and everything art is filled with love is overflowing so then we go straight so these are two of the examples that he gives for that after the realization of god he is seen in all beings but his greater manifestation is in man again among men god manifests themselves more clearly in those devotees who were satwik in those who have no desire whatever to enjoy lust and gold where can a man of samadhi rest his mind after coming down from the plain of samantha that is why he feels the need of seeking the company of pure-hearted devotees endowed with sattva and free from attachment to lust and gold how else could such a person occupy himself in the relative plane of consciousness so let's stop here this is this is the teachings that talkward is giving here he gives in many places the specialty of this is that we can we can just picture how taquer sitting in this divine state keshob is is there it's just skin and bones both of them sitting on the floor facing each other are hardly aware of anybody else in the room he's hardly aware of of what he's saying it's just in some divine state these words are flowing forth and he's as if and this was his his conviction of course the divine mother was was supplying all of these words and they just flowing out of him so it really is very beautiful beautiful section okay we'll stop here that's page 321 is 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 peace peace peace beautiful okay thank you everyone you know they're okay oh yeah people do say things okay good thank you everyone i don't know i think it was probably