Video 258

259: Panchama Veda 259 : Nitya and Lila belong tp the same Reality

good evening dear devotees and friends this wednesday evening we'll be reading and discussing about bhagavan sirama krishna's the unique idea that is recorded in the gospel of suramar krishna we call it panchama veda now today's topic will be the belong to the same reality as the ramakrishna will be reading from there before that as usual let us chant from this mantra [Music] now friends bhagavan sirama krishna was discussing with some of the devotees and he was mainly addressing to mahima chara and there in the mahimacharan he in the light of vedantic reasoning the world is illusory this is a from the point of view of the vedanta and sirama krishna that's the reason swami vivekananda composed beautiful the him about bhagavan sirama krishna so these three they are wonderfully blamed in him he was the karma yogi he was the bhakta and he was also a man of knowledge so this is that has come in his life so naturally normally and when he is telling talking to the mahima charan he knew the scriptures he was a scholar never read but he realized that's why his words are so simple and to the point in the light of vedantic reasoning the world is illusory unreal as a dream the supreme soul is the witness the witness of the three states of waking dream and deep sleep the waking state is only as real as the dream now on the basis of this only the whole vedanta we'll discuss a little about that so this is the philosophy this is the through reasoning we have understood that this must be the truth and from where all these things are coming now he said the waking state is only as real as the dream so those who are not having the background of vedanta will wonder how is it the i'm eating sleeping and all these things and in the dream what i am doing and mostly we always think dream is nothing even if i see a tiger in the dream it is nothing and when i see a tiger in my real life maybe in the open field then what will happen to me is at the same they it is vedantic say it is the same why in the dream also we don't think the tiger is unreal and in reality a tiger is unreal we always take it as a real but in reality is not that is the philosophy all reasoning now let us read and try to know how sirama krishna through a story he is trying to explain this there was a farmer who lived in the countryside he was a real ghani ghani means a man who realized the truth through reasoning he earned his living by farming he was married and after many years a son was born to him whom he named haru the parents loved the boy dearly this was natural since he was the one precious gem in the family on account of his religious nature the farmer was loved by the villagers one day he was walking in the field when a neighbor came and told him that haru had had an attack of cholera like the this kovid 19 one time cholera was so devastating particularly in the eastern region of the world the farmer at once returned home and arranged for treatment of the boy but haru died the others members of the family were grief stricken but the farmer acted as if nothing had happened he consoled his family and told them that grieving was futile then he went back to his field on returning home he found his wife weeping even more bitterly she said to him how heartless you are you haven't shed one tear for the child the farmer replied quietly shall i tell you why i haven't whipped i had a very baby dream last night i dreamed i had become a king i was the father of eight sons and was very happy with them then i woke up now i am greatly perplexed should i weep for those eight sons or for this one haru now through the story the siram krishna bringing home the truth that everything is temporary it's nothing real actually but there is a difference the waking stage we accept that in a general way almost all we accept that is the real life that is original that is exactly where we like to be happy comfortable safe and all those and the other two in the dream stage or in the dreamless we don't give much care to that but if we analyze we will find that these are the three steps by analyzing only the vedantin they don't accept anything they will analyze they will judge they will afterwards they will come to a conclusion now we have a body and the mind that you all know and we accept like that body mind complex and what about the atman the self the neurologist will say this is because of the combination of these that so the lifestyle came it is nothing like that but the religion will say no that is important your life is important how your mind is functioning and how your body is functioning go to that understand that sometimes mind is not functioning when when i am in a dreamless sleep it is true when i am awake my body and my mind in both combination i am working when i am dreaming my body is not present only my mind is working and there i see the almost the same thing the feelings are the same so these second stage third stage every day every time when you go to sleep at least for a moment we go to a stage where we don't dream even it's called dreamless sleep that is the portion that part gives us the complete rest so when the body is absent because i am sleeping when the mind is absent because i am not dreaming what remains how after waking up i can say i was not dreaming who was there present to record this so that is called atman the soul the consciousness now this proves that beyond the body and mind there is consciousness sometimes we call it life this consciousness when it is there that means there is a total consciousness if i am having consciousness you are having consciousness there must be the total of these combined so that is called brahman by the vedantin the complete the total now here we can just as we are discussing we can say now the dream stage and as we are calling it the real stage waking stage are they not the same because all the time the mind is cognitive mind is imagining mind is thinking and when that consciousness is absent mind is also absent mind is nowhere mind cannot help us the importance should be given to that consciousness so that is the way it goes the farmer's farmer was a ghani therefore he realized that the waking state is as unreal as the dream state friends these are you know through the experience only we can understand so when you look back those who are grown up people if we look back and we see that there were many many things that we were thinking are so real when you are children but now we don't think so there are so many stories will be there in every individual's life when we were children we used to think that this is this this is that and when you grew up through our experience we understood oh no that was all funny thing so it is not so but again those children they are having the same thing so when we experience something and say that my childhood days thinking is all unreal the same way when i will realize the brahman i'll be enlightened like lord buddha i will say that this experience of my waking state is unreal so up to this today because this is a process then more and more and more we realize more we can understand everything is so unreal everything is so unreal so that is the reason we always go for the morality why there must be another life why because these consciousness which we are having within us is not going to die no one can burn it no one can cut it our body is going to die but not that consciousness and this consciousness will travel again and it will go and because all the desires are there desires are subtle the desires are there and the actions that we have done physically mentally through our thoughts are through words good or bad sometimes inspiring some people sometimes hurting some people all those actions will have the result too where it will go somebody the person who has done it has to suffer or to enjoy so these goes in the karma follower the result of the karmas the actions how it goes that subtle consciousness it travels and it takes another form another body to satisfy the desires that it is there in a hidden form it will take another body and manifest those again the life will begin nowhere so this is continuing how to end because there will be a little joy success and then suffering there'll be humiliation as a tough man of the country the powerful country i was enjoying everything suddenly something happened and the people are asking me to go away think of the person the suffering the humiliation so that we also if we notice how things are happening the tremendous power suddenly one time by moment came everything gone so in the life also the same way changing changing changing we do not know what is going to happen when how so this is the reason the people they are thinking about the spiritual life and the spiritual life those who are analytical they are called ganis they follow the path of knowledge and in the path of knowledge bhagavan sirama krishna is telling and those who are traveling in the path of knowledge they always consider and they try to impose try to understand analytically that the waking stage and the dream stage are the same through the story sirama krishna was explaining but for my part i accept everything this this is important bhagavan sirama krishna is telling the farmer was a gyani therefore he realized that the waking state is as unreal as the dream state there is only one eternal substance and that is the atman as i was discussing about the atman so this is the atman the consciousness which is within us which is beyond the mind also even mind cannot think about it mind cannot have any conception about the atman it's so vast and so powerful and because it is consciousness again this consciousness is nothing but the reflection of the real consciousness we cannot deny the light of the moon the light of the moon is enlightening the whole world in the night it is there but it is not the real light it is a reflection of the sun's light but we don't understand we don't know of course this through science we have come to know but at when we look at the moon and we see the light is coming from the moon so moon's light is moon's light the similarly the consciousness which is reflecting on our intellect reflecting on our intellect we accept that our consciousness so we call it jivatma the individual atman that consciousness the supreme consciousness is known as the paramatma parama supreme atma and jibatma individual consciousness suramar krishna is telling those who are following the path of knowledge like the farmer they think in this way assirama krishna he is telling but for my part i accept everything turya and also the three states of the waking dream and deep sleep i accept all three states turya one word sri ramakrishna is using those who are the students of the vedanta and listening learning you know this terminology turiya is beyond the third stage the first is jagrath waking stage swapna dream stage then susupti dreamless deep sleep state and then kalturia the studio means sometimes they say fourth stage chaturtham sometimes they will say they'll mention chaturtham that means they're indicating the turia state what is the tudor state that is the real atman it is not reflected atman it's not the conception of the atman that is the real atman the sum total of all souls now there are so many like the moons that are there they are not stars but only getting the reflection of the sunlight and their luminous so those are like the individual self or we can say all the waves of the ocean hundreds and thousands of waves big and small all getting the reflection of the sun and glittering different size different the liminal that is the the the reflection sometimes are so different but they are all the reflection of the one sun and we can call the sum total of all the reflections reflections are not true they are reflections only but even then the reflections are so real so the atman that is within me is not the real atman that is only the reflection but even then it is so real so we hold to that jibatma and then we go to the paramatma which is also known as the turiya the turia stage means the chaturtham the fourth stage from there sushupti then the dream stage swapna stage then come jagra waking stage so stage by stage it comes sama krishna i accept everything what does it mean then when i am waking stage what is happening i accept that also as the creation of the same supreme brahman in the dream what i am dreaming is also the same the supreme brahman's creation and when it is absent when i am in a dreamless sleep that is also the same and when i go and meet that the supreme the swords of all that's also true so this is the sudama krishna who is accepting the everything and there the philosophers are fighting for hundreds and hundreds of years and here only you will find in every religion there are fractions in hinduism there are so many gurus are there so many philosophies i will mention over here the main three path that is the gyana the tantra and the vaishnava these three paths and so many philosophers they have come so this is the way it goes krishna is unique he is accepting the whole how that you will say i accept turya and also the three states of waking dream and deep sleep i accept all three states i accept all brahman and also maya the universe and its living being if i accept less i should not get the full weight and full weight to understand the whole thing the you have to accept this this this only assalamu krishna can understand that the totality in the majority of the people they will accept only one part and they will continue into that then they will only understand that and suppose in the university there someone goes and he started the philosophy he started the chemistry he studied all other branches of knowledge and then he become i accept everything i know everything it is like that the physics chemistry mathematics and the humanities and and others all so many varieties and knowledges are there if one person can understand everything that is like he accept everything embraces everything but for the other they only take the chemistry they never go for the physics or any other thing only concentrate on chemistry and on the chemistry they like to do the phd and then there's some knowledge about that that also not comprehensive so that is like us the ordinary sadhakas trying to realize god somehow so that small part is sufficient for us now when suramar krsna says i accept everything and he said otherwise it will be the less weight i am going to lose something a devotee the full weight how is that all started laughing because the full weight means as if they are going to purchase something when we go do we purchase something and we say the outer cover suppose we don't take we take only the inside the kernel what about that they will say now you have to take the whole thing so like that it goes sadama krishna brahman is qualified by the universe and its living beings friends these are the terminologies unless we understand these it is very difficult to understand ceramics is a very deep philosophy that he is going to touch brahman is qualified what does it mean by qualified brahman is pure and brahman is qualified parama parama brahma and swaguna brahma or we can say nirguna brahma without qualification and with qualification the qualified means goonas what are the gunas satya raja tama the brahman is having that but one time it is not manifested so in an equilibrium state another time it is all in different forms these qualities that creates so brahman is qualified by the universe that means he has created the universe and is living beings the same brahman he has created it at the beginning while following the method of not this not this one has to eliminate the universe and its living beings but as long as i consciousness remains one cannot but feel that it is god himself who has become everything he alone has become the 24 cosmic principles he mentioned the 24 cosmic principles of the shankar yoga unless one is having some basic concept of the philosophies the shankar they say the creation is the combination of all the 24 things so by that way it goes and here suramar krishna is telling when a man speaks of the essential part of the bale fruit again he's giving an example he means his flesh only and not the seeds and the shell but if he wants to speak of the total weight of the fruit belt fruit it will not do for him to weigh only the flesh it must accept the whole thing the seeds the shell and the flesh seeds and shell and flesh belong to one and the same fruit how wonderfully he is explaining majority of the people and the in even in the beginning of the buddhism the jagat dukkha this world is full of misery why it is temporary but we attach to this we think this is the permanent we try to grab the properties the money the name the fame the family physical comfort and appreciation from the society we all try to do that and one day suddenly everything is over again in the next life i go with the same desire and then again the same thing goes on repeating how many times i will beat the bushes how many times the time will come one will understand oh these are all useless then what to do he goes to his guru the preceptor the master sit at his feet accept his words and then we draw his mind from the saints objects that's all what is spiritual life spiritual life is we drawing the mind from the same subjects why because they are not true so suramar krishna said in the beginning when we are beginning the journey in the spiritual life my goal is the god my goal is the brahman my goal is the knowledge of the atman so all those which are not that way atman i go on refuting not these not this in sanskrit it says niti neti it goes goes goes back stealing then ultimately after reaching over there then he finds oh everything is nothing but the same i was negating these i was negating but that it was not necessary it was the manifestation of the same brahman in different form that is called ultimate knowledge the total knowledge in the among the brahma-gyanis also there are gradations are there brahmavid brahma bid baryan brahma-bid barishta etc gradation why because of these swami vivekananda he called krishna he is the barista he is the top most why because of this knowledge and sometimes rama krishna he said some sometimes my experiences has gone beyond the vedas that means it goes beyond that what is the veda experiences realizations of the rishis and sirama krishna the god himself his realization his experience because he is the source so he told the experience has gone beyond this this is the beauty this is the wonderful way that shirama krishna is explaining now he says a wonderful way the nicta and the leela belong to the same reality the nitta and the lila sometimes it is uh give the example like the ocean the water of the ocean and the waves of the ocean are they different they are same but waves are not ocean if we count the waves and say that this is the only ocean or these many waves we have counted and that means that is the ocean no in depth there's so much of water there is no movement in the water and if you go to the deep sea there is no wave at all there's still water can he say that this is not the sea no the same way all this jagat that we see the varieties that we see the things that we see that is the manifestation of quotes but that is not the brahman brahman is something else the ocean is ocean the waves they belong to ocean ocean doesn't belong to waves so that is the ways rama ramakrishna said nithya and leela belong to the same reality therefore i accept everything the relative as well as the absolute that is the now friends i was thinking that here we can go to the philosophy you know that those who are the students of philosophy they know this srama krishna just by mentioning these two words nitya and leela he refer to the root of all philosophies i am giving the reference i am from there that the book long back published by the university of calcutta and it is an introduction to the indian philosophies there is a beautiful book and there it says chatterjee and they com wrote this book this one and it says all philosophies eastern and western try to understand through reason the general nature of human nature and god that is that every philosophy has to give the answer to three questions again and again i say that the three questions what are that who is the creator what is this creation and what is the relation between the creator and the creation here also it says all philosophies try to understand human that is the called jiva in sanskrit nature that is the jagat this universe and the god the shrasta the creator the western philosophy this search through five ways the five different pattern they have set up and they try to understand the reality the first is called metaphysics what is metaphysics the reality of human nature and god human nature and god the reality the human nature all these medical sciences they know the human and then the psychology the what is the human psychology there's so many researches are there they try to take the help of those at the same time try to understand why things are changing like same parents two brothers maybe they are twin brothers and they were born almost at the same time their physical appearance almost same and their schooling was same but when they grew up their nature completely too different way why one who is to you try to love others understand others help others another in never do that they're completely white and black there's two different nature there the metaphysics they try to understand there must be something all the external things were the same the from the same parent from the same schooling same environment same food same way of growing up then why the nature change the metaphysics physics then they will say there must be something in their past life that they have brought from there and that is manifesting and we call it samskara samskara the impressions of the past birth that's why the hindus and the buddhists mainly we accept the karma of allah otherwise how to explain this the metaphysics to try to understand in depth the reality of a human and this manifestation this nature and the god then goes epistemology the theory of knowledge now when i am trying to understand how i will understand what is my process to understand the theory of knowledge it is not the science they are having so many instruments but the philosophy is only analytical mind so the goes on that's why the rishis in the old so they used to go into the deep forest whole day they will be there analyzing his own mind and trying to analyze the nature and by that way slowly slowly when they could control all their emotions all their attachments all their sense organs suddenly they discovered the truth those truths are recorded in the veda so that they say the vedas are the opporu shia veda means knowledge whatever is written over there all the experiences the knowledges particularly the philosophical part philosophical portion so this is the way so this is called epistemology the process to understand how i will know that this is the truth as i we were discussing in the beginning the three stages waking dream dreamless and beyond that there is another turiya the fourth stage consciousness so i understand consciousness by this process and this is called the epistemology in the western the philosophy they apply this in a different way but india as a con to conclude that they are comprehensive then come the logic the discus the law of valid reasoning the i am giving i am thinking that this is the way if i say this is like this then another person will say no it cannot be it may be like this we can repeat in this way we can represent in this so you can understand in this way so the logic is should be there so uttara paksha then purupaksha it goes that someone will ask the question and someone will answer and this logic will go then that is called the this decision will be taken so this is the way one goes the metaphysics epistemology logic then comes the ethics this ethics why there is morality the morality is so important in spiritual life other teachers in any other professions if they are not moral it is not so harmful at least say okay good doctor very good doctor when he is in his chamber when he is looking at the and treating the patients he is so successful but he is immoral type that is not affecting his life there over when he is working as a doctor but in the spirituality if the guru is immoral he tells the lies and he cheats people and he has the other desires carnal desires he cannot be considered as a spiritual man maybe he is having other knowledges he is a very good speaker he is a very good looking and he can attract the people he can mesmerize the people he can go to one after another scripture it doesn't matter at all perhaps he has studied in a very famous university of the america he is having the certificate and he writes at the end of his name that these these this thing that i have completed to impress people that means something wrong in him the spirituality it has no value nothing at all only this is ethics immorality is so important to understand the real nature of human and god because the morality i if i have given the word i must keep that if i have promised i must keep that if i have taken the oath the wow the promises i must keep that that is called morality never deviate even the temptation is there in front you will control that is called morality and without that morality one cannot make any progress in the spiritual life then aesthetics aesthetic sense is the beauty sense you will find that bhagavan sirama krishna in the gospel itself is telling that hindus are making the and the different the form of gods and goddesses and worshipping then sudama krishna said the idols that you are making it should be beautiful and the area where you are worshiping should be neat and clean and very nicely decorated this without this aesthetic sense your devotion will never come your concentration will never develop so these aesthetics are there the beauty and at the same time the value the value also nowadays it has this term the value and they are also taking the help of the psychology they're trying to understand the mind of the people the psychologists they try to do that so these are the five ways the western philosophy they try to reach to the truth first is the metaphysics epistemology logic ethics and aesthetics but the indian this indian philosophy focuses only on truth or the sources but there are also the valid knowledge how to all those things are there but the main focus is to understand the truth completely on that now sudama krishna mentioned nitya and the leelah that belongs to the same reality what is that reality that is the source we can call it as god we can call it as buddha we can call it as jehovah we can call it allah and we can call it as bhagavan or brahman or atman whatever that source which is eternal which no one has created self-made and it is without beginning and without end it is a source of all both knowledge and action that has been termed as reality sometimes the truth sometimes has sat there now this reality the vedantin from the reality the creation is coming from the vedantic point of view fast is this reality which they call as parama brahma the supreme brahman second call same brahman he is activating he wants to become many that's why in many places it is mentioned i am alone i like to be many why he thought like that that you cannot answer the swami vivekananda in one place he said hindus are bold enough to say we do not know why god will think or the brahman will think how we will know that this brahman he thought that i should so that's called putam the fast the parama brahma is known as the source of knowledge the gyana shakti that is ganashakti these are used by the tantrikas tantras the supreme brahman when desiring to become many then he changes it changes i should not say he it start changing what the satya raja tama three qualities the three qualities start activating the permutation and the combination of these three qualities then it comes to next swagunabramha parama brahma parama means the supreme second called swaguna brahma brahman with qualities that means the satyarajyatama these three qualities has become activated now it is getting on mixing sometimes the satya is more raja is little less tama is very less that quality will form a great personality mahatma a great personality and raja is more satya is little less and tama is less so that will be another then tama is more that would be the asura bad type of people so these these three things goes on then comes the hiranagar the golden egg from where everything start coming so parama brahma saguna brahma and hirana garbha this or the vedanti they think in this way the fast is absolute no creation no movement no thought then the moment the thought came the start waving as if without any wind the water a tranquil and no ripples over there this is the parameter of brahma then suddenly the year of desire come i like to be meaning and then as if the wind started blowing on the water and the ripples started coming and then from the ripples come the big big waves and takes different forms and the waves goes and hit different the shorts and make those things separate like that different forms that is called hiran nagar all creation comes tantra in the same way i am explaining from the point of view of the hinduism only the tantra because vedanta tantra and vaishnavism these are the three major paths leading to the same goal only they termed the goal in a different world that's all the brahman or the shiva or the vishnu these are the three terms the tantra it is supreme shiva they call parama shiva parama the supreme the parama shiva again this paramashiva completely inactive there is no sign of any life in it there is no desire then as if like the saguna brahma the tantra says it is sadashiva the sadashiva as if he is thinking the moment he started thinking it eyes open and his body become white the satyaguna the guna qualities start working and from that the third stage where all the works begin is called the kali the kali the goddess that we think is the same shiva when active it's called kali here the paramashiva is the source of knowledge the gyana knowledge without any action then the same knowledge when clubbed with the action that's called desire icha shakti means desire shakti means power and that is called sadashiva and sadashiva like the saguna brahma parama shiva like the parama brahma supreme brahman and parama shiva and then called saguna brahma which is sadashiva then the hiran nagarba it is kali from there the creation vashnava they say parama vishnu the visnu the parama vishnu the supreme visnu the vishnu mean all over everywhere the main book that the vaishnavas this trace on that is called bhagavata in the bhagavata from the first chapter to ninth chapter there is no god in form conception is that but it is visnu the all-pervading consciousness the source of knowledge source of creation all that parama vishnu is there then comes the vishnu vishnu takes the form with the four hands and all the power that is manifesting in here but that is also nidra yoga nidra is not doing anything and then from the vishnu the third one comes and he creates that is called brahma so this brahm brahma the creation so see that all the three the vedanta says parama brahma saguna brahma and hiranagar tantra says paramashiva sadashiva and kali and the vaishnava says parama vishnu visnu and brahma now this is the reality but how the creation the vedanta strays on pure knowledge which never changes which has been mentioned by sirama krishna as the nitya the nitta means eternal a leelah means the creation this eternal the creation is illusory unreal as a dream as bhagavatam krishna is telling this realization of the one gives liberation mukti tantra is strays on the union of the shiva and kali the knowledge and action the creation sustenance dissolution all depends on this union only kali the action nothing can happen only shiva the knowledge nothing can happen so the tantra they believe that shiva and shakti should be together knowledge of these shiva and shakti this unity that gives liberation that is called tantra and vaishnava strays on the lord visnu only the parama vishnu the vishnu and the vishnu is creating one person and giving whole knowledge to him and also the idea how to create is brahma so brahma may be the ceo but brahma is doing all this but the main person is vishnu is controlling the whole thing this faith and devotion to the visnu can take one near to him all these they are not liberation but going very close to god having the qualities of god and all this now the creation therefore in the indian philosophy they say one bivartabad another is puri namabada b birth is apparent transformation and that is the vedanti in they always say so and as the surama krishna was mentioning not these not this we always in the beginning of the vedanta we have to say no not this not this not this that is called bibartabada this world is not real this world is not true this all is going to change so we should not put all our energy to grab this world that will be a great mistake in human life human life is so precious in human life we can think we can analyze we can judge we can discriminate between the real and unreal good and bad that this human brain human life human mind after achieving that if we by mistake try to grab the position the power the wealth of this world which itself is temporary but that is a useless thing there's sometimes when you see and when i was in chirapun you used to see that the fogs the deep frogs they take almost the form of the and different forms as if a bear is going or an elephant if you go and try to hug it hold it nothing is there only little the experience of little water that's all the fog so like that when we are thinking this is the world i must grab it hold it have it that is the wastage so the birthday party explained that but inaudible say yes it is true the god has created it but it is not god but if you love it as the creation of god then that devotion and your one pointed concentration of the on the creator will take you to him so that is called advaita vedanta they support the birthday tantra vaishnava they support purina mubada friends i think we should stop over here today but this is how we explain srama krishna say i accept everything nitta and leela and thank you we will explain it in the in our next class the first question is from if all the three steps all the three systems are fundamentally the same then what was the need of creating different systems is it related to the three types of page but the faith that he was narrating that is the vedanta tantra and the vaishnava that is according to the different students the different people the aspirants their temperament so according to the temperament that i like to see the sheba and the shakti so they go to the tantra but the ramakrishna mission is the unification of all these paths you must have noticed that swami vivekananda gave the emblem there it is the all the paths together and it is the tantra it is the vedanta and also the vaishnavism is combined all the same the people they fight because an ego is not for the god not for the philosophy but i have accepted these that you should also accept it or let us fight so that is the difference otherwise nothing is there the swami sirama krishna and swami vivekananda all through their life they try to give this knowledge all paths are leading to the same goal all philosophies are telling the same thing so don't fight if you like this follow that only diligently and with all your attention but don't criticize others that samanaya what is that samanaya not that you have to mix up only thing that only the whatever you think is best you take that and move and don't criticize others that is that okay so let us conclude over with this [Music] is [Music] namaste