Video 276

277. Panchama Veda 277 : How Can One Get Vision Of God?

this evening wednesday evening we'll be discussing about the gospel of krishna the i only named it as panchama veda so you were reading from the page number 687 where bhagavan siram krishna was listening and shri ma the master masha his disciple he was reading from a book as written by the bankim chandra chatterjee it is a famous book the last two days we were reading here almost a completing master mache reading the author says a little later god cannot easily be perceived by the mind he says that one needs a telescope to have the direct vision that is the yoga that is very good bhagavan si ramakrishna is commenting we discussed this in the last time at last the devi chaudhurani met her husband she showed him great devotion and said to him you are my god i wanted to learn the worship of another god but i did not succeed you have taken the place of all gods master smiling this is the dharma of a woman totally devoted to her husband this is also a path the reading was over the master was smiling the devotees looked at him eagerly waiting to hear what he said master suramar krishna to the devotee smiling this is not so bad it is called the dharma of chastity the single-minded devotion of a wife to her husband if god can be worshipped through an image why shouldn't it be possible to worship him through a living person it is god himself who spoke in the world as men oh what a great stage i passed the sudama krishna is now mentioning about his condition is a new conception is coming what is that a lady dedicated to her husband you know that in the time of the vedic period there was a conception for the women also research was necessary to find out what is the truth so brahmavadini dharma for the women that was given the brahmavadini dharma so we got many great scholars and also the lady sages we know many of them that is we always the indian history they are proud of them then a time came i think the population increased society became bigger and it was necessary to develop the families the because the family is on the unit of the society every family is a unit of a society if the families are not properly developed then the human society also cannot properly do anything so that is the reason the samaj patis the teachers of the society they then requested asked the women to take that responsibility and their dharma their responsibility was fixed as pratibrata dharma in the beginning it was brahma-badini dharma brahma-badini means brahman and that was a completely different research researching the self and finding out the self and recording all those things that was a completely different then came a time when these our mothers these ladies again now they are taking the responsibility of the society and empathy dharma and here dedicated to the husband and they were developing their families as they call nowadays the homemakers now you have to look after the children you have to take their their education and also about the the economy everything they used to look after this particular it continued the sita and all that it came in the modern times became again once again responsible the women they were they have done a lot for their families now again we find in the life of ma dhamma the combination of these two ideologies one is brahmabadini ideology at the same prathib the dedication to the husband means the family the both are present in the life of masharada manidevi she was completely dedicated to her husband helping him to develop the spiritual life at the same time she herself was completely observed in the spiritual practice that is also possible some may ask no she she was not having any issues there she was not the mother of any children who said she didn't give the birth but at the same time she was taking care of the big family of bhagavan si ramakrishna family mean his disciples varieties of people different type of people the the boys the elderly people the ladies and rich poor educated uneducated can you imagine the samsara the family of sirama krishnamasharada but at the same time she was taking care of the spiritual life also so this brahmavadini dharma a mingle in maharadamani devi which is the ideal of the presented women so after this let us go how bhagavan sirama krishna is explaining and narrating his own experience he is telling oh what a stage i passed through i passed someday observed in shiva and durga some days observed in radha and krishna and some days absorbed in shita and rama friends this is bhagavan sirama krishna eunuch when the other sadakas we find they are great but only dedicated to rama and sita who lived and they never could think of anything else their whole life was the prayer and the meditation and everything they have done only focused only this sita and rama or the shiva and durga but look at bhagavan sirama krishna casually he is mentioning but his mind was so strong and one pointed that whatever that he thought immediately the real the teaching of that revealed to him so he is mentioning like this that way shiva and durga some days absorbed in radha and krishna and some days absorbed in shita and rama the rama and his shakti krishna and the shakti shiva and shakti this is the what is the sheba the knowledge the auspicious but at the same time when sheba is active he is creating his destroying that power that knowledge which is known as brahman when doing performing and that is called the durga the shiva's shakti that is durga see me rama shakti is the so this shakti means the that power that the god is exerting to do his divine play to perform his divine play this is the shakti conception the power of god shakti means power that the power of god manifesting why then in the form of the ladies in the form of the mother because they are creating they're sustaining and also the same shakti is taking it back within itself the all the creation so that is the reason but leela is by no means the last word this is sirama krishna that when someone went to mayavati a is a place that swami vivekananda he liked that on the himalayas there should be an astra where people who do not believe in the god in form can go and stay in hinduism god with form and god without form both that is bhagavan sirama krishna is saying that both is possible though there was a great difference but sirama krishna brought it together and he said suppose there's a devotee so devotee wants the god to take a form because he wants to love she wants to love so that is the god is taking form because of the devotees love then another person because of his knowledge thinking that no there should not be any form the god is all pervading consciousness it is also all right swami with the help of his two british devotees uh the captain and mrs savior he developed that astrama and in that asarama krishna mission's astama that there there is no shrine no temple no puja only you have to think about the brahman so this this was there they need brahmacari he was there and you know that belure mart is our headquarters they sent the monastic members to different centers to man those places this brahmacharya was a devotee type and he was thinking i will keep my srama krishna's photo who is the guru of swami vivekananda swami vivekananda own mind but swamiji went and saw that he is personally doing puja inside the room and has made a small shrine in his bedroom then he scolded the in church why you have not seen why you are not giving the training this is the place for the advaitha the people should be thinking in a different way so that was mainly the all people they were thinking so that swami vivekananda became very angry and he scolded so the they were asked no you please remove then this brahmacharya wrote to mother mother now swami vivekananda it seems after visiting the europe has lost faith in swami sirama krishna he is not even allowing the sirama krishna to we cannot worship even suramar krishna and when that later went there with a question that what should we do ma sharadamani devi very interesting reply she gave the surama krishna is an advaitha and you are all advaithin so obviously when we are thinking in this way bhagavan krishna himself mentioning over here in this gospel of krishna he said leela is by no means the last word passing through all the states i said to the divine mother mother in these states there is separation look at it in these states there is separation give me a state where there is no separation in the stage of dwita doita means god is different i am different obviously it is a separation will be there suppose god is a little angry with me he will ask me go away or he will turn his face as it goes always the i love and i have all respect and their close relationship but at the same time there will be some separations also that you always find so this is called the separation sadama krishna is telling no i don't want this separation even so he is telling then i remain for some time absorbed in the indivisible saccidananda the sirama krishna is telling that i was observed in the sita and rama shiva and durga this dwell forms and at the same time the ramayath sampradaya then saibai to sampradaya then vaisnavid sampradaya in the hinduism the different small schools you can say they are there salam krishna followed those paths then he himself is telling and that is the ultimate leelah cannot be the ultimate the the the play of god cannot be the ultimate there should be the one the moment the conception of two are there there will be the separation there there will be again the misery even though i go to the heaven and i cannot see god over there follow whatever may be the reason i am in misery so in the dwithism there is always the separation and sri ramakrishna is taking us acrossing that duality we go and merge in satchita ananda so that is ramakrishna's advaitin the advaitin the vedante not advaitin the no duality no second conception there's only one the sirama krishna is mentioned that's why but for him it was so easy that we wonder many of the people the thing that it is all easy just i am thinking oh i am that i am that it is not that easy because that will be reflected in your life and your thoughts will be very clear and when i feel that god is present within me i can see god everywhere and then at the same time i am that your behavior will change that is why the bhagavan sri krishna giving the answer to arjuna's question how we will know that one person has realized god and he is going on giving all that reply in the bhagavad-gita is a very important way he is telling we can always feel that we have realized god we can always feel that we have realized the brahman we all can feel that oh i have seen that now it is over nothing is necessary for me but what about your daily life that never shows that so you have to be careful sirama krishna so that's why this book i say panchamu veda why this is the book of knowledge spiritual knowledge and we get everything so clearly so when he is mentioning about the duality at the same time he's mentioning about the non-duality that is the indivisible saccidananda i removed the pictures of the gods and goddesses from my room i began to practice god in all beings formal worship dropped away you see that baal tree i used to go there to pluck its leaves one day as i plucked a leaf a bit of bark came off i found the tree full of consciousness this is called the realization no imagination and because of the real realization filling the consciousness in everything and we are mostly emotional oh no no no we should not do this we should not do that that is all emotional the realization is completely different and in that realization that sirama krishna is describing this i felt grieved because i had heart a tree one day i tried to pluck some dhurba grass it's kind of is considered is a holy the grasses that is usually used for our puja but i found i i couldn't do it very well then i forced myself to pluck it the sadama krishna is mentioning and after that he is mentioning at once i had a vision of birat he went to plug the flowers and then he saw that i am plucking the flowers to worship but the already is that everything is being worshipped and that the virata means the huge the literal meaning of the virata is huge at once i had a vision of virata it appeared that his worship was just over the huge someone has already done the worship everywhere it is done so this is how sirama krishna felt the flowers looked like the bouquet and placed on the head of the deity i could not plug them this is the feeling of the oneness the realization of the oneness when sirama krishna from his own experience explaining this it becomes easy for us to understand the scripture when you are reading the scripture the the devotional scripture and following the path of the duality and we are feeling well so this is how things goes and i am feeling that god is just before me he is all around me and so that that feeling is so enjoyable you don't like to forget that god is always with me he's all around me i can see god as if he's blinking i can talk to him as if he's listening i can feed him as if he's eating all those feelings are really really good it gives great joy but at the same time because the duality ultimately it will bring some separation and it is unbearable separation naturally the love is so intense now as sirama krishna is mentioning god sports through man as well i see man as the embodiment of narayana is a great statement when some people they say the man are the or the seniors here bhagavan sinama krishna is mentioning and that is the viewpoint of the vedante and the hindus we can say that the embodiment of narayana amrita in the way that they are addressing the human being as the children of immortal beliefs the children of immortal beliefs the bliss means the ananda the joy the happiness by which we feel when the after the realizations the great rishis when they could clean their mind completely free from the attachment of these worldly things in that clear mind the reflection of that consciousness the brahman came and then they felt that it is there asti it is their existence and the full of knowledge there is no ignorance there is no doubt that the world that we see is completely temporary it is not there we are just imagining it and third if your heart is full with joy the bleeds and you don't have any desire so when we suffer because we have the desire different type of desires some are gross desires some are very subtle desires but the desires are there in hundreds in thousands and when that not a single desire is present in the mind just imagine right this moment it is not possible for ordinary people like us to think about it just try to imagine when there is no desire then what will be there only joy the happiness because that is existing and that they said to explain that brahman you cannot give the any explanation or the definition of the brahman because it is the subject it is a subjective it is you it's not a bishaya it is not an object so that is the reason bhagavan sirama krishna is telling ultimately i pray to the divine mother that give me an extent where there is no separation so he experienced that sat chief ananda that is the ultimate way to explain and it is also the direct experience no one can give you that experience the surama krishna is mentioning about that and then you can find when your mind comes down and when you feel that the world is there and you don't see this world as the world that ordinary people they consider it is nothing but the same god and what you see the human being nothing but the divine so this divinity that's why swami vivekananda afterwards for us he said each soul is potentially divine what is the specialty of the hinduism this realization when there are different type of gods and the voters or worshipers are there and there are a lot of the rituals are there it is present in every religion what is the speciality of the hindus when you talk when you say the vedanta and the vedanta can be of the three different types the duality and qualified modernism and pure modernism and this monism non-duality that is the specialty of the hinduism the hindu should try to understand this though it is very really difficult nasirama krishna is now giving that idea that i see man as the embodiment of narayana narayana is the god the supreme god all-pervading god as fire is kindle when you rub two pieces of wood through so god can be seen in man if you have intense devotion that we are not seeing that god in that the human being in that human being form it is just god the god is doing everything so this is the way if we can understand and that is called vedanta if there is suitable bait big fish like the curb gulp it down at once when one is intoxicated with the prima one sees god in all beings now he was talking about the pure monastic pure the non-dualistic way then suddenly he understood it will be difficult for the ordinary people like us to understand that he is bringing it down to our level to some extent and he said if you develop prima prema when we are practicing duality the last condition is the prima before we have discussed it maybe again once again the the topic will come we will discuss then when we are slowly slowly developing the faith the god is there but first we are assuming then we are believing the words of the guru and the scripture the god is there god can be seen god can be served and talk to and then we are learning that we can develop a relation with god i can be friend of god or i can make god as my thank god as my child or as my beloved to like this as my master so that way slowly slowly we go very close to god and we develop love for god and that love ultimately goes to that extent where i can't see anything else but god that is calling sanskrit prema the prima sometimes they translate as love but the prema is a completely different of course it is love they mention the word love means attraction to each other here the prema means it is the attraction only to towards god and without any expectation i love you that's all i love for love sex i never expect anything from your god and i cannot bear any separation from you so this world that i see and if you say go to the garden enjoy the flowers no i cannot if you say here is the food that you enjoy is the clothing series all the comforts that i give enjoy and sometimes you remember me no i cannot because except god i don't want anything else that is the supreme condition and that condition only the prema then he sees the same experience as a vedanta in having the the vedantic ultimately sees that it is only one then his mind when comes down to the the practical level you see yes there are the the all these different things are there but he cannot differentiate he thinks each and everything is nothing but the consciousness he goes to plug the flower cannot it is conscious he cannot take even a blade of grass it is conscious that is the condition and if no it is not for ordinary people we should not make any mistake this will that particular the mental condition from that point of view that experience that realization when we are not feeling that we should not just as a drama we should not do that we don't understand so it's okay we will do it and slowly slowly we should that is the ultimate thing and we have to take step after step to reach over there so that's why this ramakrishna he is mentioning there is no two that is one and if you go through in the advaitin point of view you reach to that inseparable condition and you see that even the human being and all other beings nothing but the consciousness and if you go through the path of devotion and reach to that acme that highest point the ultimate condition you see that there is only your god and nothing else not even you you forget your body so sudama krishna is mentioning gopis saw krishna in everything look at it the gopis of the brindavana they are following the path of devotion but he even then when that ultimate experience comes gopis saw the the krishna in everything to them the whole world was filled with krishna they said that they themselves were krishna this is the line they said that they themselves were krishna ahambra mahashmi tattwamasi as in the vedanta they teach i am that supreme brahman and nothing else i know my child you are that too so at this moment you are not understanding this that try and practice then you will reach to that height then the gopis the ladies of the brindavana the gopa and gopis gopa means the cowboy boys and the girls are gopis so when they were loving krishna and then slowly slowly love became so intense they could not see anything else but krishna now not the houses not the trees not the flowers not the cows not anything but krishna not only that even their own bodies when they were looking at themselves they said we are also krishna this is the same experience that's why bhagavan srama krishna said all paths are leading to the same goal there is no separation when you ultimately reach to the top there is no separation so we fight only when we are having the ego and because of that ego i say hey i am following the path of knowledge you people are dwellish don't come to me there the differences come we fight when we are following any path with ego and naturally we denounce the others but in reality there is no separation in the at the end the paths are different so sometimes i give the example that suppose some after reading this xiaomi surah bhagavan's ramakrishna and his experience then i say suppose someone is studying the mathematics in india someone in japan someone in great britain someone in america someone in russia their schools will be different environment will be different teachers will be different language will be different but the subject is the same and when they graduate into that subject their knowledge will be the same at that time a person who has graduated in india in mathematics can come to america to teach mathematics here too of course he has to learn the language toward the communication the knowledge is there the same way whether we are following this path or that path a b c d it doesn't matter anything so that's called the home of harmony that is the house that is the top most where we go and mingle together and that is bhagavan si rama krishna friends the surama krishna is the answer for this modern age because intellect has developed even in different parts of the world ordinary people just because of the developed the our science they know each other they can understand each other and the feeling for each other is also growing so if we go to that level if we can no we we need not to accept others religions no we follow our own religion if you are a christian as swami vivekananda say be a good christian a sincere person follow the path of christianity with that way and if you are a muslim be a good muslim a sincere one if you are a hindu be a sincere one a buddhist a sincere one and then ultimately you will find that you have risked to that ultimate goal so that is called i have given the name that we are developing a place that will be home of harmony it's a home not that you have to change your attitude but you feel at home because it is the harmony it's not mixing up retaining your own individuality spatiality you will be a part of the uni whole so that is we are slowly slowly developing the suramar krishna is mentioning in this way and he's mentioning when one is intoxicated with prema one sees god in all beings they were then in a god intoxicated state about the gopis looking at the tree they said these are the hermits absorbed in meditation on krishna looking at the grass they said the hairs of the earth is standing on end at the touch of krishna devotion to the husband is also a dharma the husband is god why shouldn't it be so if god can be worshipped through an image why not also through a living man but three things are necessary in order to feel that the presence of god in an image the suramar krishna mentioning in a different way well that the devoted lady and she is there in the household and developing a samsara a family that is also possible based on her husband looking after her husband as the living god it is there then he comes to the another he says but to realize the god in an image three things are necessary so what are the image in the in the in the image whether it is a living or it is the stone image whatever three things are necessary what is that first the devotion of the priest the person who is worshiping if that person is not having complete devotion and the love for that then you don't get the benefit that's why the priest should be completely dedicated devotion of the priest second a beautiful image so most of the time we don't take care of that sometimes very peculiar type of images will be there and nowadays in the modern world so they always mostly the images the hindus they they made and there they will make the oh this is very special made with all the broken glasses that may be there may be a piece of art but when we are worshiping the image it must be properly done and it should be so beautiful that once you look at the image you won't feel like turning your eyes somewhere else it should be so attractive the eyes of the god or goddess or that should be beautiful so god himself is telling and he is giving the hint so that my our attention should be to that somehow they will make a god and big big eyes and they'll be painting with some red mark and oh this is a god you don't feel like looking at it but out of fear oh god may be angry so let me not like that i am taking an image as a object to concentrate so that i can reach to that highest level of god which is love and which is consciousness to go over there the fast and foremost the priest the person who is doing the worship on my behalf should have the great love for that just officially will be sitting over there doing some performances doesn't know the meaning of the mantras many of the temples if you go just like para are just like the machines they are doing but it's love the love for god when the priest is going over there and chanting the mantra he knows the meaning of the each and every word that he is chanting so naturally with those meanings he will have the feeling that will inspire the other people who are there was watching the that puja so this is it says like this it must be three things that otherwise it is not possible second a beautiful image and the third devotion of the householder the person who is organizing the puja he should have the devotion the priest should have the devotion the devotion of the householder should also be there the first person who is performing the puja on behalf of someone and that person who is arranging the puja should have the devotion to great love for god too oh i have japa purchased all these things let the pujari do it and he will go and sit outside and then socializing meeting with friends and never coming back to the temple that cannot be successful the friends these are the points we should always remember by worshiping god through an image one can reach to the highest goal and that is the prema in the path of devotion it is possible but suramar krishna said that three things are necessary devotion of the person who is performing devotion of the person who is arranging and devotion means true devotion and then in between a beautiful image these three things not very her beautiful image we always can have and the priest we can choose someone who is really having the devotion and if we don't give sufficient money to that priest obviously that is his earning so i will give you if you do the puja i will give you only 100 rupee or say 150 dollar so obviously he will think if i go to three houses then i can earn 150 dollar then he will naturally he'll shorten his time he won't give much attention to the puja but if you say don't worry about other things i will give you so that you can maintain your family for the whole month sufficient money will be given to you and full respect and that person then will say oh no i i don't have any hurry so he'll be there and he should know of course and then the puja will be good and the one who is organizing the puja the most of the time the ladies will be there they are looking after and the gentleman with the great grace he'll be there and it is not the socializing thing he should be there in the corner praying to the god so please accept my puja i am so blessed that you have come to my house and thirdly as rama krishna is telling the image should be so beautiful that when you when you look at that image you will feel so attracted to that friends these way now vaisnava charan is mentioning about the great uh scholar of that time the vaishnava charan once said that in the end the mind of the devotee is observed in the human manifestation of god that is avatara human manifestation of god that is the avatar like bhagavan chaitana and the others avatara because of their what is god love what is god unselfishness how it manifests through simplicity so that when we go to that particular person and if we have genuine love for god we can feel we can feel the attraction now at the first page with the master master beginning this gospel and he is giving the account how he first met bhagavan sirama krishna he went with his friend have you ever heard or read about that friend who took him over there no we don't know maybe he has also visited some time but that was not very important he was not at all interested in spiritual life he went there just to pass some time there's a beautiful place the beautiful garden and the river is flowing so spend some time like a park we go like that but look at the master masha is a humble person though highly educated and he went over there very intelligent educated and all to he was well established he was the headmaster of a school and he was having the social status too but when he went over there and first time saw bhagavan si ramakrishna nobody introduced only he heard there is a holy man and he felt oh my god this is the sukadeva narrating the bhagavata to the holy souls of the rishis first time with that we can understand there must be some the past good past karma otherwise many people come to the astramas many people they look at the swamis but never talk this is just a place of to visit so they come they go they check is that they go away and some people will be there eager to talk and when they're talking they'll be asking some very pertinent questions the swamiji how to control the mind how to develop the devotion i am practicing this way is it possible to develop another way too so what is the simplest way so you can understand that he was having some background at the and how it comes because of the past karma so those who have loved god they must have come back they could not complete the journey so they have come back come down like us all of us those who are and all we are listening to the gospel for so many years we are reading the same book but we always feel attracted to these words and try to rectify try to develop try to imagine that i am moving towards god so this is the way bhagavan sirama krishna is telling he is quoting the words of the charan why vaishnava charan because he was not only a dry scholar he was also a shadoka he was highly respected at that time in that society this vaisnava charan he is telling once he said that in the end the mind of the devotee is observed in the human manifestation of god the human manifestation of god means avatara friends some of our very senior monk told look at these young boys look at these young people we saw sadama krishna we came to him talked to him lived with him and now this this ramakrishna though these young people have not ever saw him made him only heard the promise about him and getting the attraction to come to him how blessed they are so that is what happens do you sometimes think oh no that we could not come to suramar krsna's time had we been at that time no no no we are much more that way we must have done something good i always feel like that and bhagavan sirama krishna said why i'm talking about sudama krishna because he's the perfect person from any view any way if you come to him as a householder as any profession that you are having whether rich poor no difference at all no difference of the caste or no difference of the language no difference or anything all are coming towards him those who love duality for them he is there those who love non-duality for them also he is there those who are very eager to help others the karma yogi or the dhyana yogi wants to meditate all can get the guidance from sirama krishna and when you look at his life all the scriptures that they are talking about we can see that in bhagavan sirama krishna so now he is telling about this the but you must remember one thing one cannot see god sporting as man unless one has had the vision of him this is important i see a god in human being just we say we can imagine but unless we have the direct experience of god we won't be able to realize it properly do you know the sign of one who has god vision the people may demand sometimes they boast i have had this god's vision etc the krishna is telling the how you will feel how you will understand who has the god vision such a man acquires the nature of a child those who have realized the god at the god vision they become like a child that means no attachment at all they cannot the child cannot differentiate so he loves everyone believes everyone he is the embodiment of simplicity he is all love and unselfishness the god is nothing but love and unselfishness so sinama krishna is giving up the hints why a child because god is like a child so he who sees god becomes like a child god's vision is necessary now the question is how can one get it that's why the people once they read the gospel of sudama krishna they always love it so he always giving us that subject those things which we really want to know he is raising the question and giving the answer and that twin is such a simple way how you will understand that this man has realized god just because he grew long beer or the long here just because he is walking barefoot what just because he is eating only one time a day not not that he is very simple and how it is possible to become simple there is no ego how it is possible to be free from ego because there is no desire then what remains there pure love without any judgment and that takes us to pure unselfishness that is exactly what we see in the children now here he is telling a man should have such intense hearing now god vision is necessary now the question is how can one get it and answer intense renunciation is the means intense renunciation friends i can tell you in the the book that i am reading that this english page is 688. and in the bengali that published from the our udbodhan from calcutta that is in one volume and they have given in a date wise that page is 725. so in the 700 that this discussion is there now about the shankaracharya the great advaitin he also mentioned in his vibe that without the bahiragya one cannot even think of realizing god and what is the bahiragya i'm using the sanskrit word and the bharatya means what definition is given by shankara i will quote from the bible vibe verse number 21 it says means detachment or revulsion from all things not having any attained attraction for anything of this world and that is called bahiragya that we see our heart from from all transient objects of the enjoyment beginning with this body and up to the brahma this body and in this body also we don't feel any attraction and others also we can understand the dekha the brahma-para now well not this body but i like to go to heaven majority of the people that think about that way i like to go to heaven and here it says even in the beginning that the the creator the brahma up to that level no desire long back when we were we got that permission from the our president maharaj that he agreed to ordanders with the sannyasa so i was in advaithasa the next day i am supposed to go to beluremoth and there were a different type of rituals we have to go through so it's a long process then ultimately in one early morning we get so ranganathana jimaraj came to visit and we were very happy then we told ranganathan nandaji maharaj will you please tell us that we are going to take the sannyasa we are going to get that sannyasa not take to get because he gives and we are blessed so can you please tell us what is the sannyasa means and who is really capable to get the sannyasa i still remember he said those who were the king of all gods that is indra and has completed all type of finished all type of desires satisfied and no desire left in his mind now is fit to accept the sannyasa that is the label sannyasa means nyasa samyak means complete and what nyasa what is giving up completely giving up what ego that is the not the clothings not the house not these are that it is ego so friends so the object of enjoyment has to be given up now up to this today and the other day next wednesday we will before we conclude i think there is a question let me listen to the question so the first question is from nobra they are asking thakur used to see the flowers in plant itself already being worshipped still thakur would offer these flowers on the lotus feet of makkali please explain so you are if you are taking in this way it will be very difficult to explain so two different visions you have to understand is a vision when the consciousness is everywhere try to understand this label just from this point of view oh he saw then why he offered the flower a one time when he's feeling that he could not offer could not block then that mind when it is again in the normal plane then he is plucking the flower offering to the god so this we have to understand this is very simple shrima biswas is asking how do we motivate for god i do not believe in god i will ask you shrima shima that instead of motivating others why not we get motivated fast because the people will be of different time we cannot change it the lord buddha came to inspire the people to follow so many people against so like that my suggestions will be so let us first feel for ourselves this world will be like this it is a world of maya so obviously it is better let me fast develop and then realize then think of all this they will be blessed by god when the time will come thank you thank you friends let us chant this mantra and complete is that's it