Video 242

243: Panchama Veda 243 : Dive Deep. Learn To Love God.

good evening dear devotees their friends let us begin our weekly panchama veda class with this chanting kobi bhi ri ritam a the last week we have discussed that the goal of human should be god and not the god's power bhagavan si rama krishna emphatically he said that the divine power which is called siddhi in sanskrit the siddhi should be also should not be the goal it may come but it should not be the goal also we notice that bhagavan's rama krishna through his divine vision assess the spiritual progress of the devotees and assured i saw that everyone will succeed the great assurance bhagavat at the same time today we are going to listen from him that we should have to be very attentive so two days i have given the other title dive deep learn to love god first dive deep then learn to love god why dive deep we will come to that unless and until we are serious about the spiritual life then it is of no use there are so many lectures talks bhajans and rituals are there one can always have those things but those who are really sincere so they have to dive deep into the spiritual life what is this diving deep into the spiritual life completely understanding that the world that we see with so many varieties is a com it is a untruth it is temporary and that conviction whatever is happening all around us i am in householder i have a family i have my children so even then i have to be very very sincere thinking that these are for a temporary period of time maybe 100 years that's all then i will also die then i will pass away then the where will be the children what they will be doing nothing will remain it's not a pessimistic idea it's a very very subjective way of analyzing the thing if i am connecting myself i with this body and mind then i am mistaken the body is temporary body is not good not going to last and the mind is also temporary so obviously even i am a householder i have a family i have responsibilities even then i can dive deep into the spiritual world spiritual realm spiritual ocean if i believe this my life and the associated things with my life are all temporary everything is going to pass i can convince myself just look at our families you need not to go to the history the great grandfather then the grandfather then the great grandmother and the ma grandmothers all they passed away the whole tradition is coming down the family tree is coming down then i have also grown up then my children have also grown up they have also families so like this if we go on analyzing just my family i need not to bother about the history i need not to go to read the scripture to understand this from my day-to-day experience i can understand the life is so transitory so temporary so this is the first step and that will encourage me to go down deep into the spiritual world and what is the spiritual world this is the atman the consciousness without which nothing can exist this consciousness this atman has so many names people have given the one name is god and that god i must have to love so ramakrishna's next sentence learn to love god we have to learn how to love god why i can love my mother i can love my father i can love my wife i can love my husband i can love my country oh love i know but what about god i cannot see him i cannot touch him i cannot talk to him he is not having that existence with which i can easily love so it is difficult to love krishna will teach us how to love god now we were reading the this when the all devotees were leaving dakshinesha the sudama krishna said to aim so first is so interesting the god is asking the service from the devotee the devotees are so eager to serve god but god is just like a small child sometimes he himself will go and say uncle will you please give this to me or will you please take it from me and there is no you cannot think uh say why the child will go over there to say this to so and so person no it is up to him god is like that he loves these devotees particularly master mahashay the person who has recorded this conversation him was a teacher in those days the salary of a teacher was very meager very small amount but even then he was having a big family to maintain with that salary even then the sudama krishna asking him please bring two pieces of cheap cloth for me he said no not costly but cheap cloth for me look at the luck when that businessman from calcutta went to bhagavan srama krishna and he wanted to offer 10 000 rupees indian currency and in those days 10 000 is a big huge amount but suramar krishna refused it but when this person just going away from the back surama krishna is calling him asking him requesting him that this evening we shall read from the chapter 32 visit to the sithi brahmo samaj october 19 1884. on this day sirama krishna again visited the sithi brahma samaj we have break a little from here so and then it goes down like this suramar krishna went over there and triloko was there triloku was singing suramar krishna asked him to sing a particular song that he loved very much oh mother make me mad with thy love o mother make me mad with thy love when sudama krishna asking this song it is a particular thing you know that they have assembled there or the brahmas assembled there to celebrate but they are not very sincere just for the celebration's sake all they'll be there with the good dresses and everything was and now they are not that way punctual or sincere we can we can think in this way so the sudama krishna he asks the singer the triloku to sing a song which will give the meaning o mother make me mad with thy love and afterwards we will see he is actually giving emphasis on that becoming mad means forgetting this world and completely concentrating on the god a mad person forgets everything except the thought that is brooding in his mind he goes on putting on that particular thought like that it is said that you become mad with the thought of god forget everything else as he listened to the song the master's mind underwent a transformation this is the beauty a hint through a song or a statement or some sentences the moment it comes oh my mind become mad with the love of god immediately sirama krishna sirama krsna's mind going back and merging with that supreme consciousness the ultimate reality immediately the mind is so trained why because he is so sure about that reality the spiritual reality about which we are only groping and we are only thinking we are only reading about it but we are not very much sure about that he is so confirmed that's why his mind going back again and again that nirvik samadhi nirvikalpa samadhi is going back to that now slowly his mind is coming down coming down a little to the plane of the saints world he gave instruction to the devotees his mind was still charged with the divine experience his words were spoken as if in a state of intoxication gradually he became again fully conscious of the world and he prayed to the divine mother we are praying to the divine mother we are praying to the god make our mind completely free from the worldly thoughts and he's thinking no i like to enjoy i have to stay over here oh mother don't make me completely melted into that ocean of love and he is asking o mother i don't want the bleach of divine inebriation i shall eat siddhi and eat siddhi it is a usually siddhi uh as i have seen they mix it with the milk mainly and drink it here sunama krishna is using the word eat of course in bengali they use the word cabo eat for the hard things and also the soft things the liquid things also but here i don't know whether the swami who has translated why he has mentioned the eat but the swam krishna's next sentence he is explaining to the devotees he said by siddhi i mean the attainment of the spiritual goal and not the one of the eight occult powers friends the last class in the last week we have discussed what are the eight occult powers and also the other powers that come when one is practicing spirituality all in details now suramar krishna is going to explain another thing that is really interesting he according to certain school of thought there are four classes of devotees the prabhutaka sadhaka siddha and siddha of the siddha these are the four classes in the in everywhere in the buddhism also we have seen that the different classes are there and ultimately it is the arhat or the buddhist buddha that is the ultimate so it goes on in this way this is giving complete in details he who has just begun religious life is a prabhartaka prabhavataka the beginner he is beginning his life in spiritual spirituality and how we find that such a man puts his denominational marks on his body and forehead in europe america we don't find that but they carry different type of crosses those who are christians different denominations they carry different size different varieties of crosses and that identify oh this man belongs to methodist church this man this church that church they know it and those who studied they also know it so the different type of i belong to this particular group when someone is displaying that and with a little the ego i belong to this he's a provert beginning you know the most of the people they'll be having different type of marks and then the why because they like to announce that i'm a religious man i'm a holy person the monks are supposed to wear this type of geruah because that was the tradition but in america the ramakrishna mission monks particularly and with the time when they came much earlier eighteen ninety two ninety three when swami vivekananda came he had to wear the trousers and the shirts and the coats we also use that when you go out but why this cloth it is to to make myself and also to other i'm a monk but the marking at his ramakrishna is telling the just began the religious life what he does denomination nominational marks if you have gone to the south india you will find and also in many other places sometimes you will find on the forehead a person is wearing one white v the white collar is a like the bee and in the center of the v there is a red mark they belong to the a group that is called this shankaracharya they usually use the some ashes with the three fingers and they will mark it on their forehead and that goes in a parallel way that is the shankara but the vaishnavas in a different form and they will be also touching the the ear mark on the nose goria vaisnava the vishnism in bengal they have also different marks so sirama krishna is telling who began the religious life there's a denominational mark wears a rosary around his neck and scrupulously follow the outer conventions outer conventions the sadhaka that little advance when they started they used to do like that and slowly slowly when the sadhaka as a little advanced he desire for outer show his desire for outer show has become less now outer show means actually we are accepting the outer world external world so when i am showing it showing to whom to the people attracting the people that that is that i am accepting this world as real and i want the appreciation from the worldly people that i am a religious man this just in the beginning that the mind has not accepted or understood the reality of the religious life then it says that slowly it is becoming less he longs for the realization of god and prays to him sincerely he repeats the name of god and call on him with a guildless heart now whom should we call the shiddha he who has the absolute conviction that god exists and is the sole doer he who has seen god this is the siddha the first is the prabhataka then comes sadhaka and third is the siddha and finally siddha of the siddha what is the siddha of the siddha he who has not merely seen god but has intimately talked with him as father son or beloved it's called siddha siddha and that is the the highest so that is avatars there is a very difficult but the siddha many can become if they are trying the siddha purusa we have seen the person who has realized god seen god talked to god or on the other way from the path of the gyana that he has realized the brahman this is a salama krishna is talking from the viewpoint of the dwitavadin so the god and me i have seen god advaitabadin the brahman atman realization of that but the same way that is the siddha now suramar krishna goes on giving this teaching it is one thing to believe beyond a doubt that fire exists in wood but it is quite another to get the fire from the wood cook rice with its help appease one's hunger and so be satisfied these are two entirely different things so this is dive deep so we believe that there is god millions of people and in a different form different names as we call the different religions they believe that god is there and in the name of god some people not understanding it clearly for sure they are fighting with others and taking their their thinking that they should protect their religion and that is all different things but that is not the diving deep so dive deep means you must see god no don't stop there you must talk to god it must be just with him and sudama krishna will come in the next page will find i am not reading right now but really really this is so important and when we read this we feel oh our life is spending in so many different ways time is so short what will happen here sirama krishna is telling no one can put a limit to spiritual experience so that he gave an example we know that the fire is there in the wood but that is one thing one knowledge but one who has used that wood and made the fire and cooked food and eaten and got satisfied completely different so the one is the siddha another siddha siddha and it goes and it is impossible to limit the spiritual experience if you refer to one experience there is another beyond that and still another and so on so experience about god unlimit unlimited as god is unlimited in an ecstatic mood referring to the brahmas now he is there so he is he's actually world teacher so that's why he is going over there and is not asking that you must listen to me you must convert yourself to not like that you want to follow your path you think that good no problem but as a world teacher and this is the beauty of krishna is not at all jealous about the others but so sincere to help them that's why i again and again say what is god god is love and unselfishness and when we see that sirama krishna is going to the brahmas and they were not accepting afterwards we know those who have read that the some of the few of them they were not accepting the ramakrishna mission and sudama krishna himself and all that narrowness but sirama krishna he went to help them why he loved them why he loved them because they are also trying to realize god in their own way but the one who is god himself or we can say one who has realized god he is having the wonderful love so what is god then love and unselfishness krishna to the brahma devotees be formed in one ideal either in god with form or in the formless god then alone you will realize god otherwise not with form and on unwavering belief the followers of god with form will realize him as will those who speak of him as formless so whether the god has the form or not that was the bone of content so they were fighting on that they wanted to separate themselves from the traditional hinduism because hinduism accepted that their god can be with form so they separated themselves and what suramar krishna the god himself the embodiment of love and unselfishness he said no problem you want you think that the god is formless no problem but be sincere to realize that formless god you may eat a cake with icing either straight or sidewise because this is the beauty of this ramakrishna whatever we'll say immediately in one line or two lines he will give an example and that makes everything so simple and he's telling that if you are eating the cake either straight or from sidewise it will taste sweet either way but you must have form conviction you must pray to him wholeheartedly do you know what the god of the worldly people is like the god of worldly people this his observation it is like children saying to one another while at play i swear by god he doesn't know what is god but simply is no it's a i swear by god they have learned the word from the quotes of their aunts and grandmothers or it is like the god of a dendi and the dandy all speak and span his lips read from the chewing of the better leaf walks with in the garden came in hand came in hand and plucked the flower explains exclaims to his friend ah what a beautiful flower god has made but this feeling of a worldly person is momentary so the one child he is swearing by the name of god and a person a called babu a dandy in those days these two talk like that so they are also using the word god but they don't believe in god they don't mean the war god means all pervading consciousness just use the word god majority of the people they talk about god in this way they're taking the name of god only is this passion you must be firm in one ideal dive deep otherwise you cannot get the james at the bottom of the ocean you cannot pick up the james if you only float on the surface dive deep transforming the whole life all actions as a service to god whatever we do every moment every time the thoughts and the things that we are doing should be attached with god that is called dive deep so without god there cannot be anything to see krishna urging dive deep otherwise you cannot get the james at the bottom of the ocean it is there it is not that the gem is not there it is there very much there and immediately he is singing the master sang the sweet voice that beswitched the heart of the devotees like kesha dive deep o mind dive deep in the ocean of god's beauty if you descend to the uttermost depths there you will find the jame of love in bengali that song do amar moon dive deep dive deep dive deep it is there the gem is there only thing we have to go deep to find it out the devotees felt as if they were in paradise itself when the sirama krishna was talking like that the ambiance and the atmosphere in that particular place in that room it completely changed so that as if we are in the paradise so that paradise the heaven that is only joy that is only love there is only brotherhood friendship and that they failed sirama krishna to the brahmas dive deep learn to love god plunge into the divine love you see i have heard how you pray why do you brahma dwell so much on the glories of god so this is called jagat guru the brahmas are not his disciples and not that they invited him to listen to his talk and not that they are willing to be guided but sirama krsna's love goes beyond and try to help them and how he's helping he's correcting their method they're praying to god but the way they are praying is not very effective why surama krishna is telling why so much glories of god is there such great need of your saying over and over again oh god you have created the sky the great oceans the lunar world the solar world is necessary we go on praising thinking god will be very happy no this is spirituality this is true guru the guru knows how to guide so they have developed the method of prayer but there was a mistake the god will not be very happy and the and their mind will not go beyond this because their thinking is a great thing the lunar world the solar world so they are thinking it's a great god is much greater than that and you cannot reach to god by saying this it is nothing for him the cerama krishna is guiding everybody is one stock at the mere site of a rich man's garden house people become speechless at the sight of the trees the flowers the ponds the drawing room the pictures but alas how few are they who seek the owner of all these surama krishna through an example is giving only one or two inquire about him he who seeks god with a longing heart can see him talk to him as i am talking to you this is a line one should under mark he so clearly he is mentioning that he who seeks god with a longing heart can see him and talk to him as i am talking to you then he is telling look at it so humble he is believe my words when i say that god can be seen believe my word but ah to whom am i saying these words who will believe me this is the really the worldly people all of them they want to think of god talk about god describe about god write about god publishing books volumes after volumes but how many they told believe me there is god and you can talk to god you can see god only god can say that can one find god in the secret books by reading the scripture one may feel at the most that god exists that's all shabdu-jalam maharanam the shabda-jala this is means the words and the nate of they go on expressing different ways the same thing but it is like the wilderness it's like a forest where people they completely are lost they do not know what direction we should go inside the deep forest you cannot understand which side you should go what which path you should take so like that we go on reading so many books there is no limit if you try to understand the indian philosophies there are so many and so subtle ways they have analyzed and if you add the buddhism on that my god so much then western philosophies so many different ways the expressions so one should understand by reading the scriptures one may feel at the most that god exists but when you were reading the scriptures god exists that much but god does not reveal himself to a man unless he himself dives deep friends don't make it in the mixture of the path of guyana and bhakti the sirama krishna is talking about god and the realization of god and he is giving emphasis on the realization of god through the path of devotion and through the path of gyana the knowledge that the term is changing instead of god it will be the atman or brahman caitanya mahaprabhu also said in the caitanya charity that there what is brahman and that is same thing is the bhagavan the bhagavan atma and brahman are the same atma means for those who are meditating those they try to reach god through meditation so they say the goal is atman those who are analyzing the path of gyana they say the goal is brahman and for the devotees the bhaktas the goal is bhagavan but they three are the same caitanya prabhu said sirama krishna also the same thing but sometimes we misunderstand it misinterpreted it and then the confusion comes but if you are liking the path of dhyana meditation it is different you can go but the sincerity is the common thing sudama krishna here is telling only after such a plunge after the revelation of god through his grace his wants doubt destroyed one word he added over here by his grace maybe we are trying our best but not that just because i am doing a few thousand japa so the god will come and reveal no there is no surety there is no contract like that it is his grace in the in sanskrit the grace is called kripa this creeper is a completely different thing what is this creeper then sirama krishna is explaining one man tied a cow in one place with some length with the rope the cow was satisfied he was going reserve she was going round and eating the grasses and after some time the cow wanted to go beyond the circle and she was trying hard to reach the other side then the owner noticed it it came and then make the rope little longer so that the cow can reach to that particular area where the green grasses are there that is called kripa but you have to try hard as the cow was trying to reach over there and it was struggling so the owner became okay it wants to go there same way we when we are trying our best and praying and crying then only god may give the that his grace may come so we cannot say that this is these are the things that you should do and you will realize but when the mind become pure automatically that revelation comes his grace no doubt you may read scriptures by the thousands and recite thousands of texts but unless you plunge into god with the yearning of heart you will not comprehend him be mere scholarship sorry by mere scholarship you may fool man but not god scriptures and books what can one achieve with this alone nothing can be realized without his grace strive with a longing heart for his grace through his grace you will see him and he will talk to you then the sub-judge there was a we read that the last week that sabjaj also came he was a brahma devotee and now he is asking giving the argument sir does god show more grace to one than to another so grace that means kripa maybe that someone is doing little but god is giving more to him and someone who was trying so much the god didn't give so that to him so judge immediately through the point of view of law he is judging does god show more grace to one than to another if so he can be accused of the fault of partiality so as because the law the naturally he spoke like that the master sadama krishna what are you saying do you mean to say that the moon and the glow worm are the same though both give light issued with the sugar asks me the same question he said is it a fact sir that god gives more power to one and less to another god i said exist in all being as the all-pervading spirit friends this is the word that we should notice sirama krishna was talking from the dualistic point of view but then now to give the answer whether he is favoring one and not favoring another what he said he said the god exist in every being as the all-pervading spirit existing all being the all-pervading spirit the as an atman so the chaitanya the consciousness that is within us and all being now next sentence then he said he is in an ant as well as in me but there are different manifestations of his power in different beings the beautiful answer different manifestations in different beings you cannot explain that sometimes we try to get the answer through the karmapala maybe in the past but that's why hindus they accept buddhist also accept the karmapala this karmapala the work and its result because of the work that i did in the past and as a result i am getting a little the expressions of the divinity in my life because of the karma but he is equal to everyone first again let us analyze is god partial no how because he is present in every being answer his his present is every being what is the being from is it me that means if we make the differences the bodies the existences so from an ant to sirama krishna but in every being god is there otherwise the body has no value because of the consciousness because of the chaitanya that is present in that so that is equal now the manifestation of the god that different and that is called the grace and that because of the different karmapala and maybe why the word grace has been used maybe someone who has not that done that way but suddenly god feels now i should give it to him and no one can question so that it is going no favorism but god knows through whom he is going to manifest he is present in every being but his manifestation different that's all and he says that if all are the same then why have we come here to see you attracted by your renown it's talking about the bidder sagar marsha have you grown a pair of horns or no it's not that you have compassion you have scholarship there is a great degree of these virtues in you than in others that is the reason you are so well known don't we see that there are men who single handed can defeat a hundred person again one man takes to his heels in fear of another you see such a person if there are not different manifestations of power in different beings then why did people respect keshav shane so much he is giving the example of didn't famous people so the manifestation of the god's power and for particularly our vida sagar he said that your manifestation why you are so kind you are so genuine and you are helping people so that is the all good work good deed so obviously this is the main and it brings the karma of allah if we do good things obviously the result will be good and the manifestation of the god will be more it is said in the gita that if a man is respected and honored by many whether it be for his scholarship or his music or his auditory or anything else then you may know for certain that he is endowed with a special divine power so this is the one should understand sometimes we criticize many people but if you look at their life they have got that power sometimes some people misutilize that power but they got it because of the past birth the good work god's grace a brahma to the sub-judge they look at it this is a very interesting he told and when suramar krishna was analyzing these he is not convinced this the person who is going to talk now i'm going to read and he said to the sub judge why don't you accept what he says then all this explanation he couldn't understand now what he says accept it sharply to that brahma what sort of man are you to accept words without conviction why that is hypocrisy is called hypocrisy without conviction when we are what is that conviction i must first analyze so to become a devotee also dualist also fast and foremost thing analyzing if we don't analyze we not only become hypocrite we become very dangerous for the human society and that is exactly what we find a group of people for their own benefit for their small little benefit they are actually utilizing the religion to make a huge group of people number of people against others and that is dangerous unless and until we understand we should not accept it the someone comes from some religious group and they say look at those people they are bad people and go and kill them and i immediately oh is it there bad people let me go i didn't analyze just because he is telling why should i accept it so that is bichar the discrimination analyzing whatever you say even the scripture repeats is telling that in some places it says if the veda says the milk is black don't believe it for the hindus vedas is the last word final word even if the veda says the milk is black one should not accept it it cannot be so that is the way one has to understand when we talk about the god it is not just faith but the faith with conviction when we are accepting the god is there before that i have analyzed and then only i am accepting so srama krishna very sharply said if you don't understand and then simply accept that that is hypocrisy and that is dangerous the brahma was must embarrassed sabjaj said must we renounce the world now he is asking krishna no why should you a man can realize god even in the world so this is also a very strong statement a man can realize god even in the world but at the beginning he must spend a few days in solitude friends we were reading the bhagavata and we were discussing the last the sunday we were discussing that the god himself sri krishna said in the bhagavata that being the supreme lord is not the krishna form the supreme lord he made the four barna and four astrama barna means the cast and also the way of life the how they should live so that is called four and in that brahmacharya got us the banana presta sannyas the student's life householder's life retired life and a monk's life so that four group they made and obviously first and foremost is brahmacharya students life and in that they are learning they used to learn under the care of the gurus the exalted character characters they learned that truth is this the god alone exists so when they're going back because of some of their desire they're going back to the to leave a householder's life they always knew what is the truth and after doing all those things completing his duties as a householder and from the banaprasti from the returned life once again they started recapitulating all the truth that they learned from the guru and prepared the life for the ultimate life that is the monastic life the sannyasa life that is giving up the whole thing giving up the ego and accepting the god as the only being so sirama krishna is telling one can realize god why not in the household or the is asking shall i have to renounce the world no why should you man can realize god even in the world but at the beginning he must spend a few days in solitude he must practice spiritual discipline in a solitary place he should take a room near his house so that he may come home only for his meals he is giving a very the simple way how one can practice see i have seen the people they don't have the background but they'd like to realize god so they lied to me can we go and spend some time we have in the in the vedanta society chicago a retreat center in the michigan there's the ganges so they like to go and spend some days and how they'll spend you'll read books lie down or do these walking but you have to give have the guidance from someone either you know or you should have the guidance from someone then only you can utilize that solitude otherwise not just living all alone there are so many people are living alone are they growing into spirituality no guidance is necessary your clear thoughts should be there for what i have come to the solitude so this is very very important and it says that he should take a room near his house so that he may come home for his meals keshav pratab and others said to me sir we follow the ideal of the king janaka those who have studied the bhagavata or the ashtavakra sammita we you know that the ashtavakra the janaka how he lived and here casually he said sir we follow the ideal of king janaka janaka was a king at the same time he was a spiritual giant mere words don't make a king janaka i replied how many austerities king janaka prost had to perform in solitude standing on his head and so on do something fast then you may become a king janaka you see a man writing english fluently immediately is giving the example but could he do that at the very start perhaps he was the son of a poor parents he was cooked in a family and earned his meals by his service perhaps he had to struggle hard to go on with his studies it is after all these efforts that he can now write such fluent english see simple way he is giving the example okay friends we'll stop over here now the what we have learned today and very wonderfully god is there only we should have to have a sincere faith in the words of bhagavan sirama krishna god is there god can be seen and we can talk to god that is the but what we should do plunge sincerely into spiritual life how in whatever position we are in the social life we should take that sincerely and we like to along with that the spiritual uh the guidance should be we should go according to the spiritual guidance what is the spiritual guidance the guru has given or the scripture that god is there constantly go on praying to god so before ending is there any question let me try together there are multiple questions first is from shrima vishwas she is asking how should we behave with our children shrimah that you are a mother behave like your mother very good mother and mother is she who knows how to guide a child according to the children psychology is very difficult very complicated we have to understand that but because if your motherly love and affection you can overcome all those only thing you have to understand what is good for the child that should be done sometimes the children don't understand they go on demanding for many things don't think just fulfilling the demand of the child you are helping no it is not you have to be sometimes little strong and tell no it is not for you at this moment you have to understand you have to earn and then this good habit you have to inculcate in that child first is maintaining the time cleanliness so by that is the way you can help a child kamal chaudhary is asking two two questions first prana morris thank you for such a sweet lecture sweet lecture first question when we meditate on a chosen idol in the mind what does dive deep mean here there is two if you are meditating on and on in the idol slowly slowly if you can merge into that you have to forget that you are meditating on some god no you are that god you are marching into that you don't find the environment you don't find anything around and you become that god and that is called dive deep into that meditation the second question when conversing with god what should we talk about to him or her now come on babu that depends you know that when you when you are talking with god and you know that god is nothing but all love so as a son as your child you can talk to god whatever is happening so god give me the mukti i don't want the another birth i like to or you can see this these are the problem that is happening the please help me to do this like that only we can do then itself is nothing but the ghana why because the knowledge what is that knowledge god is everything isn't it and the knowledge that you are talking about the gyana you are talking about what it says brahman is everything what is the difference two terms that's why bhagavan see ramakrishna said whom you call brahman i call that as kali look at it so bhakti means a complete dedication on that knowledge that god is only existing and nothing else and then only you can do the bhakti is it not ghana itself so don't bother about that try to develop the faith in the existence of god as we have just heard from sudama krishna and also try to develop love for god the second question is that this is ghana mr bhakti so that uh and uh you can uh you can read that our narada bhakti sutra and narada the definition of the bhakti is this now he he says whatever we do everything we are offering to god and second if i'm forgetting the existence of god even for a second i feel pain oh my god why why this please god don't go go away from my consciousness even for a second so that bishop so this is called the knowledge devotion clubbed with knowledge once love comes from god there should be no fear is that correct yeah if there is always a fear of unknown yet i say i love god does that mean i still have not been able to love god yes if you have the fear ultimately we can say the we have not realized god or love god when we love god and we know that god is there to save me there cannot be any fear the that is the main thing this is a completely they remove the fear so why we fear we fear to lose something maybe sometimes the health sometimes the wealth sometimes the name of fame something all so many fears are there and the greatest fear is the death fear of death but when i know god is there to take care of me ultimate and i don't know anything else but god then there cannot be any fear if you read maybe you know the prahlada his father wanted to kill him and he was completely fearless so when you love god sincerely and hundred percent then there will be no fear thank you for the good questions let us now conclude with this uh mantra offering our pranam to the great god sirama krishna niranjanam nityam anantharupam bhakthanu kampa [Music] is foreign