Video 301

302. Panchama Veda (302) - “Sri Ramakrishna and Devotion”

namaskar dear devotees and friends this wednesday evening as usual we'll be studying the panchama veda the gospel of sri rama krishna let us begin with that famous sloka taboo kobe bhi ritam kalmar the we were reading from the page 735 the gospel of sirama krishna the master said to narendra he was actually the the last wednesday we have read and discussed uh in brief the bhagavatam krishna and his vedanta srama krishna is a revolutionary way he said the whom you say brahman i say kali the kali and brahman are inseparable they are the same now a lot of discussion can be on that is it from the viewpoint of the the dualist he is talking about or the pure advaithin or the vishishtadwaite the qualified monism like that there are some people a different way to discuss but it is advaita this advaita or the vedanta we can say the end of vedanta ramakrishna mentioned and we discussed about that how it comes etc in the last wednesday talk and today bhagavan sirama krishna he was visiting the house of the girish chandra ghosh and after some discussion with the devotees as usual and girish was hurrying that he should go back to his work and sudama krishna got ready to go back to dakshinesha now master masha is writing the the last before leaving he is talking with narendra the young boy narendra not as long as the man argues about god he has not realized him so when we go on talking about god or discuss about god raising christian about the existence of god and all those things that shows that he has not realized god so when someone has already visited the washington dc the capital of america he knows it is there he knows where is what and all those place things now when he goes back if some people are who have not visited and who have doubtful about it oh it cannot be like this it cannot be like that they may be discussing about that but the person who has visited that have that knowledge of that place he will never say anything like that because he knows so from that we can say when we know something perfectly we are not going to debate on that we are contented we are satisfied and we know what is what sudama krishna giving that example to that young boy narendra telling when you are discussing about it that means you have not realized it and by that way indirectly he is insisting he is instructing him to strive for the realization of the god he is mentioning that and he said how long does one hear noise and approver in a house where a big fist is being given now whenever he says something that was the specialty uniqueness of bhagavan sirama krishna immediately he will say something like a story or an anecdote and something to make it very easy to understand and very entertaining too there is a saying they say all great teachers are great entertainers but all entertainers are not great teachers that jesus whenever he is giving some philosophical instructions immediately he will say through a story the different type of stories different to anecdotes so that is the way so people could easily understand that a very subtle point of spirituality now when you are full with the realization of god the obviously you don't like to make argument on god because you are as they call it hundred percent more than hundred percent sure about it saying this immediately suramar krishna is giving a picture you know in here also if you go in the modern society of course if you go to somebody's house there are people are there they'll be talking but india you know indian people they love to talk they like to greet and they will be you know that high speech they will be talking that is that is the uniqueness of that those people so siramu krishna as because he's been giving the example from the indian society he is telling that how long does one hear noise an uproar in a house where a big feast is being given so long as the guests are not seated in the mill for the mill as soon as food is served and people begin to eat their three quarters of the noise disappears all are laughing because it is our experience of each everyone so they can understand that when the dessert is served there is still less noise when the meal is over the guests retire to sleep and all is quiet so how wonderfully so simple word and very common example that he is using to make us understand what happens after realization then he is so happy with that he has given many other examples also so before the giving the birth of a baby a child the mother is anxious what is going to happen what will happen etc etc she will be talking with the other elderly ladies the doctor consulting doctors and so many things will go on and after the giving birth of the child she is contended with the baby nourishing the baby and constantly looking at the face of the baby the whole world that vanishes for her and she is only enjoying the company of the baby so by that way after the realization of god a devotee is completely contented and never wants anything of the world so that is exactly what is the devotion to god or god realization and it is completely silenced the nearer you approach to god the less you reason and argue because people are asking suppose when we are going somewhere nowadays another all machines are there and you know in in the smart telephone even you can see that whether you have reached there or not so gps is there and then you find and the gps will announce you have arrived your destination so but in our countries where the people are there we used to go and ask the people said this is the address i like to go can you please help me then then he'll say go to this way and then take right turn you will see a big tree and then like that like that all they will guide you are going on asking as you are approaching to your destination and different people are guiding you then ultimately after reaching that there in the destination you don't need the piece of paper on which you wrote the address because you have already reached there and your relatives are there they will welcome you and you enter into the house you forget about all other things the future through which road you came who are the people who are helping you guiding you everything you forget and you are contained it with a company of your beloved ones so that is the way that when one gets the god realization all arguments goes away then again they say why they quote about god talk about god why to help others to realize god that is the greatness of those people that they don't simply after the realization of the god they don't forget the others because it is so much of joy fulfillment satisfaction for which each and every soul are striving and majority of the time not knowing where to go and how to do it they are trying in different ways and every time they are betrayed because they are trying to get the final fulfillment the joy from the worldly things which are all temporary one after another they are holding their the thinking that if i get this it will be giving me the joy and name fame money wealth so many things they are trying but every time they are thinking oh no it is not it is not it is not then ultimately they say naja to kamakama nam upo bhoge that's a beautiful story that he was going on experimenting testing these worldly things enjoying the each and everything of this world and thinking that he will get the final satisfaction but he couldn't get that so the human being when they are dissatisfied it is good but if the dissatisfaction because he is not getting the worldly things that is wrong again but dissatisfaction goes on helping him to strive for the ultimate goal and that is god realization and what happens after god realization complete satisfaction which has been termed in sanskrit as amrit amrit literally translation there's a nectar it's not a liquid but the satisfaction santosha complete containment the sidhama krishna is mentioning the more you go near to god the less you reason and argue when you attain him then all sounds all reasoning and disputing come to an end then you go into samadhi into communion with god in silence that is called the samadhi that is called the real silence the face of the silence there's a beautiful book about bhagavan sirama krishna the one gentleman who was here in the europe and america long time back dhan gopal so he wrote about that the face of the silence about sirama krishna the the silence but so beautiful so satisfying so that containment that joy what we need else the what we are everything that we do is for the happiness and when we are completely happy satisfied within ourselves what else then so that is mentioning over here so the master gently stroked narendra's body and affectionately touched his chin uttering sweetly the holy words hariyum aryum haryum the om is the symbol of the brahman om iti brahman that that is indonesia we find the om is the because when we are pronouncing the om we are not taking the help of any other sound so this is called that way there are the different explanations the om the is the brahman there's a beautiful discussions are also there on that and hari hari is the vishnu vishnu is a god in the personal form the that vishnu is hari and the um they are now bhagavan ramakrishna clubbing together and using and usually the vishnu also all pervading god and om the brahman is all pervading consciousness so both are same the two different names have been used but hari and om are the same and then they sometimes we add tatsat that is the truth that means that that means that brahman and sat means eternal unchanging so hari um it is all indicating to that unchanging eternal consciousness there's either you can call it brahman or as much bhagavan sirama krishna said mahakali or vishnu but this is eternal or pervading consciousness and when one realizes that one is full with joy we're filled with containment and never even seek for anything else suramar krishna slowly he was talking about they were arguing this young boy narendra was arguing with greece chandra ghost surama krishna himself was interested to hear how they are arguing by that way sirama krishna the lord he could understand their understanding about the god and the spirituality about religion when the people are talking then only you can understand how depth is his knowledge and when he is quietly sitting as he put the great person lot of knowledge all these things sometime people the thing but when you are explaining expounding and when you are talking about something naturally all your ideas come out and those who have already realized god and passed through that path can understand which is not correct and what uh sometimes these are shallow things they will be putting in a great stress will be given or this is religion they won't accept that the surama krishna wanted to see how much this young boy whom he knew is going to be the flag bearer of his own afterwards he wanted to test so they were discussing then afterwards he is telling him guiding him as a guru so this is not the ultimate thing the people are discussing people are lecturing people are writing books but they have not realized god how can you understand because they are going on talking arguing debating analyzing one who is completely satisfied with the realization of god will be completely different he will never go for that but again he will come down for the sake of the others that is the acharya that is a supreme teacher spiritual teacher that is a completely different thing so he is telling to harum by saying this sometimes one of his direct disciples bhagavan suramar krsna's disciple turiananda ji maharaj there was a great yogi when he came over here in america so it is noted in his biography that before giving a talk he used to alter this home for many years almost a few minutes he's going on used to going or uttering the om that then when he was asked why do you say like this instead of just addressing the gathering and giving the talk he said no i like to bring their mind in that condition where they will be able to understand the intricacies of vedanta the pure mind is necessary when the mind is full with other thoughts it is called impure mind when the mind is full with the worldly thoughts is the impure mind and how to make it purify with the thoughts of god that makes the mind pure the god and its creation the world are two different things when we are thinking about the world we cannot think about god and when we think about god pray to god try to concentrate our mind on god then all impurities go away swami turian and jimaraj is to help his audience to become pure minded so that they could understand what he is speaking and they could get the benefit of the pedantic teaching so srama krishna here he is patting that young boy touching his chin uttering that holy words orion maybe that he was making his mind ready to understand what he's going to tell and he said over here slowly a change came over his mind master mashay he was in a great observer we see many things but we don't observe very minutely what the things are happening how the things are happening there are some people very sharp they understand and they observe the people they can under the master washer that way he was noticing the suramar krishna sat by the side of the young boy naren then he was patting him touching his chain with great affection he was uttering that holy word audio and then slowly slowly when he was talking that the god those who have realized god doesn't talk much etc etc and suddenly he noticed that a change is coming with folded hands he said to narendra this is a very unique word that he has used narendra is a young boy he will be his disciple afterwards we can understand but why bhagavan srirama krishna is almost begging him with folded hands why he's so humble now another thing is coming he is showing how a devotee should be friends that's why i was mentioning you the last wednesday we were discussing the sirama krishna how he mentioned about the vedanta the knowledge now the same sidama krishna how he is expressing the great devotion for god and both the same whether we believe it or not whether we argue whether the some strange the philosophers they will but according to sirama krishna both are same the devotee also reaches to the same goal where a man of knowledge is going so sirama krishna is becoming humble and he is so humble that he is folding hands and begging to requesting narendra he's saying sing a song please then i shall be all right again he became speechless he sat motionless as a statue presently he became intoxicated with divine love and said o radha watch your step otherwise you may fall into the jamuna ah how mad she is with love of krishna now when we he's talking like this he's saying this he was folding his hand and requesting that young boy narendra to sing some song the when the songs are sang their words that goes deep down into the mind and change the whole thing that is called prayer the prayer song it should be in such a way the tune and the wording should be in such a way that not only it gives the joy but at the same time when you are thinking the meaning of those words your mind is going to god so ramakrishna asking requesting and at the same time his mind is already there in brindavan with the radha the the great and the with the krishna and radha they were the two the great lovers radha used to lock krishna the krishna the name krishna itself it proves that constantly attracting karshati krishna is constantly pulling the mind towards krishna is a god he is pulling the mind and who get that fool who get understand that pool and answer to that pool that call those minds are pure when the mind is filled with our worldly thoughts the mind is completely full with that how can they understand the call hear the call feel that call no that's why radha there's a gorilla version of sampraday they developed that character the radha that is completely pure and the mind is pure and that's why he is a very fair complex almost wide the fear complex why because the color of the white color is the symbol of sattva and sattva means most of the mind the thought has gone to god and they are detached from the worldly things the name fame these that everything when we are the why we are reading the gospel of sirama krishna to develop our spiritual life and what is the spiritual life developing attraction towards god and lessening our attraction towards the worldly things and sudama krishna is taking us helping us to reach to that the supreme height through the path of devotion now it is not knowledge it is bhakti it is the devotion the master was in a rapturous mood quoting from his song he said tell me friend how far is the globe where krishna my beloved dwells friends you know in in the vishnavism they always say there are five different type of emotions are there and all the five emotions any which which whichever you like you can apply to go to god radha chose krishna as her beloved so by that way the then another lady was there the foster mother of krishna she chose that god is my child my baby and i should care the god so by that different five the different ways it can now here sirama krishna is giving the example of the great love that attracts the mind towards god and when that mind is going towards god it forgets everything going on asking and he's telling in the song his fragrance reaches me even here that means she is as if getting the the body order of this krishna from wherever she is but i am tired and can't walk no farther that means giving the complete completely resigning at the feet of the god unless the god comes we cannot reach to god so ultimately we have to surrender to god in the four lines of this song it's very clearly mentioned the complete dedication to god dependence on god attention to god and then finally resigning to god as in the bhagavad-gita also find the arjuna he was going on arguing then ultimately he surrendered at the feet of the god and said shishas and here the radha as if saying but i am tired and can walk no farther friends you know that the indian tradition there is a bhakthi school bhakti at the devotion and in the vedanta they say there are three one is duwaita the duality and vishishta advaita qualified monism and advaita completely demonstrable advaita ah dwaita this no two so these are the main three different philosophers they when they are reading the upanishads from there they are getting the their sources upanishad said like this it must be like this upanishad siddhanta grantha they never tried to explain they give the statement of fact decision this is this now it is the philosopher they after reading develop a path some practices and give the support from the upanishads so the ramanuja was the profounder of the qualified monism vishishta advaita same thing he is quoting and explaining in one way and shankara the exponent of the advaitha he is the same quotation same mantra explaining in a different way it's all philosophical so here it says the school the bhakti schools are vedanta and in the bhakti schools in the bhakti school advaita the school they are different in bhaktisulu it says the sri vaisnava sri vaishnava it was founded by ramanujacharya acharya acharya means teacher his name was ramanuja acharya sri vaisnava and he begins with the vishnu all them all of them it begins with the vishnu bismi is the first god and in the bhagavata if you read the fast nine chapter never mentioned about vishnu it's all creation these that many things and mostly atuitic because the bhagavata was also composed by the veda beyasha and who actually made the all the four vedas and he different way he the classified and that obviously vedanta was the dear advaita vedanta so the conversation between the mother and the son that is also the advaithic that way and all this is there up to the nine and in the ninth chapter we find the lord vishnu and the tenth chapter in the at the end of the ninth chapter it mentioned about sri rama but not not giving the full ramayana there you mentioned about the sri ramachandra the abutara and incarnation of the lord vishnu and then the 10th chapter completely dedicated for the krishna now here begins with the vishnu the sri vishnavism is founded by the ramanuja then another dualist that is nimbarkar they also follow the path of devotion ramanuja path of devotion nimbark also part of devotion little different than the ramanuja and his sambradaya he's called his school is known as the hamsa sampradaya there is another very famous that is philosopher is madwa he is pure dwaythin the dualist and he is his school is named as the brahma sampradaya and then another is ballaba they're all great names in the devo school of devotion and another name that is sri caitanya they are goria sampradaya the goria means bengal the bengal school they support the radha not the others though they are vaishnava they all they're from the vishnu it is coming down the bashnava means the worshipers of the vishnu and vishnu in different form again sometimes rama sometime krishna etc and sri caitanya also the visnu but it developed to another way how the devotion is working a character the gauria bhashnava sampradaya developed that is radha then the radha she was in the brindavan and hearing the flute etc all the stories how with so many difficulties in this social life she was a wife of one person and from there going to krishna people criticizing the lady but still her love so that is the way the caitanya mahaprabhu wanted to develop that and now whatever we see the the great the another school has come that is the followers of chaitanya that the iskan international krishna consciousness they're all gaurier others are also there so they're following the chaitanya see this is the different schools of the devotions and according to madwa what is bhakti what is devotion and here there madhua is telling mahatma gana purusa sudhira sarvata adhika s is the form ceaseless and unshakable love of god which surpasses even every other form of affliction sneha means affection so affection from the mother and the son and the son to the parents and the two lovers and so many different relations are there so all those affections all those relations surpasses that and every other form of affection and attachment and which is based on this is interesting which is based on and inspired by a full knowledge of his transcendent majesty though they are worshiping god in form and a god as a human being but at the same time they all know that god is transcendent the transcendent majesty the knowledge is very clear in the bhagavad-gita also we find the krsna is mentioning the one who understand me tatwat literally tattwata means in truth what is that truth there is only one and there is no two cannot be the moment we say there is two there is a chances of conflict the god obviously automatically become limited and anything that is limited is going to be destroyed all these arguments of the advaita vedanta and here also it says it is transcended means all pervading and when it is all pervading how can it be in a form is also it says it is all power god is all-powerful also god is all all-pervading god is eternal but all-powerful the all-powerful means can do anything that is the main argument of the dualist if he is all-powerful can't he manifest within a picture or image why not for him it is all easy and god is everywhere whatever you touch it is nothing but that god and it depends on your thinking on your understanding on your clarity of thought so here this madhua is very clearly mentioning the form ceaseless unshakable love of god that is okay but based on the knowledge based on the as a knowledge of his transcendent majesty and this is called bhakti so whenever we are having two our naturally different type of emotions through that only we get attached to that particular object but it surpasses all those that is the first thing but secondly based on the knowledge the pure knowledge one who can understand me realize me truly and the truest sense what is that all-pervading god god is in everything i can't see anything else but god again if we go back to the biography life of sri ramakrishna we find that in his behavior he sees god finds god in everything when the other people they are turning their faces and condemning some people in the society as as seniors sirama krishna is all welcoming so he is telling them you are also my mother the same mother has taken this form and standing over here like these those who have read the biography pepsi ramakrishna you all know this krishna for him there was no differences at the same time he was a dualist and apparently he was a dualist he was worshiping the sri rama chandra he was worshiping krishna he was worshipping kali so he was a dualist in that sense but who is this rama who is this krishna who is this kali it is me he said afterwards when he was on the deathbed and his beloved disciple whom he is calling now as naren sees that not in the young man he was taking the lead and he organized the other young boys to come and serve the master and when the master was suffering almost on the verge of his death then these young boy and he was thinking now if he can say that he is god he was thinking only now if he can say that he is god i will accept and it is written immediately that sudama krishna was on his deathbed read the mind read the thought of the narendra and immediately say to him o noren still you are doubting one who is sri rama one who is sri krishna now in these body so rama and krishna and srirama krishna are all none other than the lord vishnu in different name and different form and because the lord vishnu taking this form because the righteousness was challenged and that is why he came down and he was establishing the dharma swami vivekananda afterwards composed the beautiful the stotra about sirama krishna and derry mentioned what is that dharma the righteousness what is the righteousness understanding god as everything god is everything so by that way when that is called the righteousness and the moment we understand that there will be no jealousy no hatred and forget about the anger and all other things the violence is impossible in the name of religion so this is called righteousness this is called dharba and sirama krishna came in at the modern age in the form of bhagavan's ramakrishna to establish that how by loving others caring for others praying for others helping others that is sirama krsna's philosophy then the master completely forgot the outer world he did not notice anyone in the room not even his beloved narendra seated by his side he did not know where he himself was seated he was totally merged in god suddenly he stood up shouting deep drunk with the wine of divine love as he took his seat again he martyred i see a light coming but i know not when's it come i see a light coming it is very difficult to explain because sudama krsna's realization the light is coming that means was it mentioning that a great change is coming in the spiritual life of course that must be after bhagavan sirama krishna the people have started now you know the aft ramakrishna passed away 1886. and only after a few years his the disciple swami vivekananda came to america and in here in chicago he attended a great conference parliament of world religions that was the first time the humanity they thought that we should sit side by side and hold our hands at different religious groups different faiths and will say that we are all going to the same goal you never thought this was unthinkable if the human the civilization is for ten thousand years then in the ten thousand years never even this thing happened then after the abathara came and he was unifying all paths and faiths and leading to the same goal which is called in different names and sometimes he said sometimes you call it brahman or the jehovah or the buddha or the bhagavan or the god or the vishnu so all are the same but you understand according to your capacity when we look at the sun and we understand according to our capacity oh sun is like this we can't look at it it is so glaring it must be these it must be there when a scientist is looking at the sun is in a different way when the research is going on in a different way so that's why swami vivekananda said we are traveling from lower truth to higher truth so all religions are the same and immediately some people will protest how that can be of course it is same but the expression may be different because the person who is expressing it according to his understanding but it is not nothing it is a lower understanding and reaching out to the higher understanding from lower truth to the higher truth that he was mentioning about the bhakti and here we find the definition of bhakti so wonderfully given by the great the the expounder of the devotion madhwa and he is mentioning as a full knowledge of his transcendent majesty as love is there attachment is there and they're never stopping it is going on increasing and going towards the god but with that understanding the god is all pervading this is called bhakti and that alone does one attain mukti liberation he used the word mukti the liberation not the swarga the sarga that is a different conception is a very wonderful place you need not to work for your food food will be there plenty of joy with their happiness will be there and the indian they particularly the vaishnavas they will say the near to god you can leave you can have the the the very close association with the god shahrukh kya shalom etc etc all this they will be mentioning but even then the distances are there here the great at the madwa said mukti mukti means you are completely getting liberated so what is the liberation no coming back in the again in the birth and death circle why because there is no other desire if there is no desire there is no question of taking birth we are born because we have the desire whether we understand it or not it is there and those who are desiring in some way they will be taking birth in that so one should be careful about his thought narada the king among the devotees he mentioned yam labdua suppose you develop that devotion suppose you go and realize god then what happened after death only so that we cannot understand what is devotion no in this life while you are leaving you can realize god then what happens narada he mentions after attending that after the realization of the god he becomes siddha completely full amrito bhavati again another word he is using amrita means becomes eternal he is not only successful but also becomes eternal not physically but through his love as all the time with god and tripto bhavati the last word he used to bhavati he become fully satisfied and dissatisfaction fully they contained it this containment that is called santosha the santosha dhana the containment is the final thing if there is any desire and there is no contentment those who are trying to realize the brahman they are trying to realize god in whatever path in whatever way in whatever form but there is no contentment they like to get it like but that is good i am trying my best to see god but today i tried i was thinking that i would realize god but i couldn't so i am so sorry and praying and crying to god please reveal thyself we have seen again example in the life of krishna he is rubbing his face in the on the bank of the ganga in dakshinesha every evening when the sun is setting that means another night is coming another day is passed this young man who was practicing austerity to realize god before everyone used to ravi's face and cry the people there who were connected with the temple they were also practicing religion they could not understand why these young boy is crying like that because they never thought the religion can be like that as the madhuaa he said is a one-pointed unshakable love for god ceaseless and form and going on trying and trying and here the narada says then the day came in the life of that young man sri ramakrishna then the mother whom he was worshipping whom he was requesting to reveal and that revelation came in the form of advaita vedanta it is only knowledge and the knowledge came in the form of light and that light covered everything the light of knowledge covered everything right from the temple and the sudama krishna himself and the goddess kali there was nothing but the knowledge that madwa is mentioning the knowledge of his transcendent majesty so it is transcendent it is completely beyond expression krishna realized that that's ramakrishna he is mentioning about it and when you go over there to any moment you are thinking about god and it is so fascinating so joyful is so contenting then you don't need anything that's why master mashay he is recording over here and the ramakrishna forgot everything where he was sitting who was by his side what he was doing he forgot everything and as even intoxicated mood he he shouted the deep drunk with the wine of divine love divine love that is the intoxication he forgets everything when a man is going on drinking wine he become intoxicated or maybe taking other things narcotics becoming intoxicated and he forgets the body he forgets the world but that his behavior is completely different maybe he will pick up cold maybe he will be shouting maybe he will be shooting and maybe he'll be falling on the in the you know any anywhere and so that is a completely different behavior but one when realizing god within and that great joy and that great joy forcing him to forget all around him that is a completely different thing so he was shouting then the narendra sang lord thou hast lifted all my sorrow with the vision of thy face and the magic of thy beauty has beswitched my mind the beauty of god that has completely paralyzed the mind it cannot think of anything else the beauty of the lord the any beauty anything is coming coming from the god so if one can think about that then only his mind will get the purification the worldly things that we see any beauty any thought everything is nothing but the expression of the great beauty that is god listening to the songs ramakrishna again went into deep samadhi his eyes were closed and his body was transfixed coming down from the ecstatic mood he looked around and said who will take me to the temple garden he appeared like a child who failed confused in the absence of his companion so the the behavior because this person just a moment before he was nothing but the god himself the all-knowing all-pervading all-powerful god but now when his mind is coming down he is behaving as if he doesn't know anything and depending on the others so this one has to understand then only it will be possible to understand the avatar the great incarnations it was late in the evening the night was dirk the devotee stood by the courage that had been brought to to take the master to the nation they helped him in gently for he was still in the deep ecstasy the carriage moved down the street and they looked after it with wistful eyes it is mainly the master mache he was explaining he was giving the picture of his own thought his own feeling because he loved sudama krishna so much and he wanted to be with sudama krishna so when he is leaving his carriage is leaving he was looking at that and he was feeling oh if i could be with him but he can't because he's a householder so he's expressing as if other devotees are also they were also looking maybe many of them they were thinking but mainly when he is commenting we can understand this is the mental condition of the master marsha soon the devotees turned homeward a gentle south wind blowing in their face faces somewhere humming the lines of the song lord thou hast lifted all my sorrow with the vision of thy face and the magic of the beauty has beswitched my mind so this is the beauty of the gospel of srama krishna which i profoundly which i like to say the panchama veda that there are many other the claim pancho veda in different books the gospel is full with knowledge for idea about god and all the ideas through different paths leading to the same goal the uniqueness of the gospel of krishna is this is not one just narrow line narrow lane you have to follow these and that's all nothing like that you can follow the path of knowledge you can follow the path of devotion you can follow the path of karma you can follow the path of meditation all paths are leading to the same goal this broadness this is the beauty of bhagavan si rama thank you friends in a again in our next week we will discuss about this bhagavan sirama krishna then master maisha will be giving the details of the april 6 1885. now if there is any question divashish is asking in a dreamless state we don't know what there is is there something beyond the dreamless state if there is how can we reach that state slowly as we are householders please guide diversity this is you know the dreamless state is that final stage but still it is not why because there we go without knowing that's called ignorance agiana we are not aware that we are there but when we go with full knowledge and that is called chaturtham and they have termed it as turiya the susupti is the same stage where our body and mind and whole world which is associated with the body and mind are off pure consciousness is there but that pure consciousness is not felt by that individual because ignorantly unknowingly he restored there so that is why the fourth stage we have to go how by practicing how what are the things we are practicing as we are discussing that regularly praying to god meditating helping others without expecting anything and also analyzing so by these four paths slowly slowly we will reach over there so the second question is from saswati she's saying if a person is reading kathamrita doing japan still cannot control anger what to do so this is a now we have picked up the war against the maya the whatever we do we are under maya and maya is the power of god you can imagine and we are fighting with the power of god to reach the god so obviously we should not lose our hope and patience and patiently we should go on trying to control our mind and defying that i mean denying the maya the maya is covering the mind and superimposing something else and that's why our anger is coming and why the anger because our desire is not satisfied the why the desire because some other things were there so if you analyze your anger you will find the root is the desire then if you give up that then obviously so two things we should do one we should try our best to go beyond the power of maya which is trying to bind us and binding with this different type of things maya cannot be explained but maya can be felt by each and every one and secondly the lord of the maya is the god so we have to pray to god please withdraw your maya don't bind me with the maya and let me go to you so if both are constantly praying to god and striving to reach god that means sadhana we can surely reach god thank you shrimah is asking what is the proper method of meditation meditation means concentrating on one particular object now it is that is called this you have without object some people they say but it is very difficult object and now you take the object a krishna is your object suppose or rama or kali or durga or anything that is and if you take the object the quality of the object will you will imbibe now if you take an object of a bird the quality of the birds will only you will imbibe so one should be careful when choosing an object to concentrate now concentration means your mind which is already tuned with different things for so many years it was completely deep so we have to control that mind sometimes we will try in a fraction of a second again it has gone somewhere again we have to bring it back and like this constantly going on in the bhagavad-gita arjuna asks the same question your question in a different language and the krishna in answer lord krishna said obviously [Music] what is bairagi these are the things i don't need i don't want they are disturbing me so you are giving away going on repeating your practice this too only will give us the success thank you okay friends now let us chant this mantra and we conclude is [Music] [Music] [Music] so