Video 307

308. Panchama Veda 308 - “Sri Ramakrishna: A bridge between Nitya and Leela - Part 2”

namaskar dear devotees and friends let us begin our panchama veda study those who are regularly following this class this discourse you know that last wednesday on the 16th we concluded mentioning the words of bhagavan krishna from the gospel of krishna the english the 39 chapter page 743 those who are following that book the hideout bhagavan mentioned i found no distinction between the cigarette tulsi and the ordinary sajina lip so this we when he said after his experience of the one then he mentioned in the same line a change came the mind left the plane of the leela and ascended to the nitya nitya means eternal unchanging leela means always changing so nitta and leela these are the two conditions that we always find that nitta and leela leela we know leela we understand because we are in that leela in that leela it is happening according to the hindu views because of the three gunas three qualities sattva raja and tama the sattva the good quality rajya the mixture of good and bad tama bad the normal way if we translate in that way the sata rajatama and obviously it is continuously changing that those who are good their behavior are different those who are raja mixture in between their behaviors are different and outlook of the tama are completely different so these differences we see and we can understand this is lila that's a sanskrit word is a play a divine play so if this is happening in this way there must be something which is unchanging whenever there is a change there is a something that is changing there must be something which is unchanging comparing with that we can say this is changing that unchanging one is called nithya in the sanskrit it's called nitya we don't have the experience of nitya and that is why it is difficult for us to understand what actually nitta is what is that eternal constant consciousness is we don't understand that but here the two uh sanskrit words that has been used nitta and leela about one about the leela about the changes we have the experience we can understand that but at the same time we also can understand there must be something which is always the same which is eternal unchanging otherwise how we can compare the changes on the basis of that now here comes the avatar here comes the incarnations of god here comes the great souls after realizing that nitya the eternal they come down to us and try to explain and bhagavan si ramakrishna is explaining a change came the mind left the plane of lila the changing one and ascended to the nitya he is the bridge bhagavan suramar krishna is the bridge between the nitta and the leela that is why if we read the biography of bhagavan si rama krishna we understand the religion much much better way because in his life everything has been experienced and then explained not that i am trying to as because i am the follower of bhagavan sirama krishna i am just trying to convince him that no it is not like that i am not trying to convert anyone but those who are sincere open-minded inquisitive if they read the scripture and at the same time whatever the scriptures have said that must be proved by the life bhagavatam krishna's life that way i'm telling now suramar krishna experienced this not only his his experience is supported by the other great holy people like shankaracharya the last week i mentioned about his great book vibe chudamani and they are the three verses four 408 nine and four ten so the he mentioned about how things are happening what is this one so how we will know that he is in that all-pervading one consciousness sata constantly every moment every time ananda rupam is in the eternal bliss that is the the only point only thing that we can understand we understand joy happiness but when it is expressed as a bliss it is extreme joy and it's not depending on any object as you all know so obviously where from the joy is coming bliss is coming from the experience of the one kimopi satatabudham unchangeable nirupam it is we cannot have any one same same other thing to compare no nirupama upoma upon niru ni means negative upon means the comparison sanskrit word upoma comparison it is nirupama no there is no computer we can use the word peerless so it is completely pure utilum unlimited eternally free because there is no desire at all why you are bound because of the desire no desire at all for nothing and niriham and he does nothing also so we read that niravadhi gagana bham nishkalam niribi kalbam ridhikalayati bhitwan brahma purnam samadhu they are giving the example of the sky they're all expanding so the last week we read now we find in the same shankaracharya is the same book in bibek he is giving the uh the definition is trying to ex give that definition of the uh com completely free person how he will be how his behavior how he will understand how we will understand that he is free so he is giving in the bible ramani the verse 433 he mentioned is a word now the shankara is using jivanamukta he liked very much this particular word is a very favorite word of the shankara he said jivana mukta jivana mukti sukha prabhti haitabi janmudharitam he said why this human birth to enjoy the please of freedom to enjoy the beliefs of freedom that is jivana mukhtar and jivana means the life while we while we are leaving we are free while living we are free free from what again desire a person which is not having any desire any type of desire bhagavan sinam krishna life one once again i will say if we are reading the biography of sirama krishna we always understand that he was not having any desire only to keep his body he used to forcefully think about something oh i like to go and meet that person as a desire i like to drink water i like to eat this thing a simple small small thing for us we cannot imagine because our mind is so full of desire and naturally it is not at all free so we always think though what will happen is it possible if there is no desire how i will survive the moment there is no desire at the same time i am leaving so it's called jivana mukta so just to keep that recapitulation like that what is the bondage desire when there is no bondage completely free and how i will leave now he says sarvatra samadar shithwam not that he will die he will leave but he will leave in great joy because he will never find any differences sometimes we are happy because when our thoughts are collaborating with someone else and we are happy then colliding with something else we are unhappy that they always happen i like it so if that is happening i'm happy i don't like it if that is happening i'm unhappy so happiness and unhappiness it depends on my liking or not liking when that is not there when things are all same [Music] it is all joy because i am not attached at all a little baby sleeping on the or sitting on the lap of the mother do not have any idea of differences good person bad person or anything is always in the same mind when it is hungry then only it will cry otherwise it is okay the jibana mukta is because there is no other desire and he sees everything in the same way no difference is good bad mixture of good and bad nothing like that it's all the same that is called guna dosha bishishtay asmin means in this world is a mixture vishishtei what the mixture guna and dosa what is that dosa it is tama guna it the sattva tama raja all these vichy stay when it is mixed up then that is the problem but us means being a bilakshina what is the difference sarvatra samadar shithwam so who is a true monk who is a true sadhu who sees everything as the manifestation of the same god and no differences so what is the goal of a monastic life of sannyas alive or the religious life to see the same one is it only from the path of the knowledge no even in the the path of devotion we find everywhere the same god those who are following the path of knowledge they see the brahman the consciousness everywhere those who are following the path of the devotion they see that god or goddess everywhere they always the bushnell as they say the krishna they worship and krishna is everywhere manifesting wherever they look see so that is though the world is full of diversity yet the man of realization sees one brahman in everything so we understand what is this jivanamukta now in the scripture this word you find jivanamukta now is it possible for any person sometimes there are some conception are there but it is very difficult to practice in the life but we see in the life of bhagavan sirama as because we are reading his the discourses the his his dialogues we won't go but just references those who have read they will understand krishna versus there is no difference at all that is the reason when in those days particularly it was you can understand a brahman and that too attached with a very famous temple dakshinesha and he is going and seeing someone praying in a different religion a person from different religion a muslim he is praying on the street the muslims they pray for five times whenever that time will come they are very devoted immediately they will spray something a piece of cloth and on that they will pray when siram krishna saw that a brahmana he got down from the carriage ran to that person embraced him why because the person was sincere he was praying to allah he was not a hindu he was a muslim but this is bhagavan sinha krishna some other situa from the social view differences may be but from the spiritual point of view there should not be any difference those who are seeing the difference they're far from the realization if we like to see the difference good if you like but far from the realization those who are following the bhagavatama krishna his ideology for them this is the practice to try to see the sameness oneness the is a sarbatra samadhar shittam jivana muktasya lakshanam shankaracharya in the vivek ramani 433 words he is very clear giving the definition how are you understand krishna is samadharshi again he is mentioning in the verse 200 428 a person free while leaving the acharya said one whose pragma means understanding is firmly anchored in brahman or all-pervading consciousness how you understand the person has realized brahman we talk about brahman we talk about god realization we talk about the freedom but we need example otherwise the theory cannot be proved sadama krishna he is the bridge between the nitta and in the leela he sees everything same in in the nithya when he is in the nitya eternal he sees leela of obviously a little differences so it says that when a person is jivan mukta free while leaving in the body and while leaving without any desire that realization understanding it has gotten one place and never change second this is the first second whose bliss is continuous bliss is continuous he forgets forgetful of the all around people and he goes to that nithya from the leela from many from differences he goes to the one pancha prapanja means this manifestation of this world all this creation he forgets when we go to sleep we forget every day actually we are forgetting this world and it is good for our health if we can't if we can't sleep that is a terrible punishment so obviously we go to bed to sleep what is this sleep forgetting all around thing i was having this problem that problem we will see that tomorrow we will take up now let us retire and take and that great sleep wonderful sleep where even there is no dream that gives us the freshness and think of those people who are forgetting this world while they are awake not in the sleep while completely awake sirama krishna so friends i would suggest if you like to understand the religion the two books biography of sirama krishna and the gospel of sirama krishna the whatever there in the gospel he is discussing about the scriptures the truths and you can immediately go to for the references of those books as i am giving over here from the vibe about the jivan mukta etc and at the same time example his own life while awake he's forgetting whole all around it'll never even sometimes there was a doctor dr sharkar and while sirama krishna was in that samadhi standing he came and touched his eyeball with the finger is it possible the moment something is coming near our eyes immediately we blink but sirama krishna's eyeball was opened and the doctor touched it no reaction apparently come dead person to that deep consciousness again coming back to life so he's the bridge between nitta and the leelah bhagavan srama krishna's life proved all these qualities that's why he is not only a jivana mukta swami vivekananda said avatar what is this is very special in the line of the incarnations of god now let us read from his own words and when he says i no longer enjoy seeing the forms of god because it is nitya and the forms of god it is in the leelah again duality is going to the nithya that there is nothing i removed all pictures of gods and goddesses from my room and began to meditate on the primal purusa the indivisible saccidananda regarding myself as his handmaid so he was meditating on that supreme consciousness satcheed anand that the ultimate expression of the brahman what is brahman they say sat chief anand and why they say that and how this they can mention in this way just a word the name they have given no after all these experiences so sat means existence we all like to leave no one like to die even a person if after leaving 125 years if you ask that person do you like to leave oh yeah why not did no one like to die even and if you go and try to touch it immediately and will try to save itself you will hide somewhere even that life also he likes to so life means proves that where from this came this quality came the quality of existence from the beginner because the one or the thing whatever has created us it was having this quality so this property was already there that's why we are inheriting that so we don't like to die so what is that the creator the brahmana the vedanti will say brahman and how you will know the brahman fast it never changes sat eternal never changes never die chit chit means the knowledge there is also always there in all being they like to know and if you look at the monkeys you will understand the how they are trying to understand things and i have seen in the jungle in the arunachal buddhi these elephants are coming they're trying to understand what is this they came and they were touching that we had a door still door and it was december very cold and they were coming and trying to touch that as because it is very cold they were immediately removing that trunk again they are trying to touch to understand the inquisitiveness they like to know their understanding and in human being it is so much so they like to know they like to know they like to they can't stop we have reached to the the moon even they say okay we have now we have understood what is moon let us other people will come they will research on that let us now go to mars then to these then to that and drive drying as close as possible to the sun why we should know we should know we should know where from these came we are never satisfied because we like to know it came from the original and that's why it says chit and then whole life each and every one we are running for only one thing that is the joy the happiness wherefrom we will get the joy from the food from the drinks from the company from the property from the social status wherefrom we will get that joy we are running look at the pages of the history every page will tell the same story look at our own life all around us we are only wanting these three things we like to survive we like to leave we like to know and at the same time we like to enjoy the bliss so these three great qualities are present in every being so our creator whom we have called the vedantin as brahman we said sat chit ananda swarupa swarupa means it is the embodiment of that is the source of that satchi dhananda sinama krishna was practicing that i practice all sorts of sadhana there are three classes of sadhana swattika rajasik and tamasik in the swathik sadhana the devotee calls on the lord with great longing or simply repeat his name he doesn't seek any result in return this is called swattiq that because of the the qualities again see sirama krishna mentioning how we have been created with the power of god what are the powers of god satya rajya tama three qualities are they present in god yes they are present in god then god is also affected by them no big no no it is not possible it is coming from the god but god is not affected it is coming from that creator but creator is not affected how it is possible krishna again give the example that the venom the poison is there in the body of a snake but snake doesn't die because of that so that same way this sattva raja tama it is in that the god and god is using these three quality to create and when the creation it is sometimes it is good sometimes the mixture sometimes it is bad it's going on so obviously when we are trying to realize god it will be in the same way also satya rajatama so he is mentioning the satik sadhana there are three types of music according to the mentality the satik sadhana the devotee calls on lord with great longing simply repeat his name he doesn't seek the result in return rajasik sadhana is prescribes many rituals the rajasik they will go for many rituals the purash charana pilgrim pilgrimage then panchatapa and worship with 16 articles and so forth these are all rather sick because we feel you know that something sometimes i have offered this thing to the god and i am satisfied because i can offer gold to god i can offer these to the sometimes i will i get the information from naturally then the one of the the minister he is donating a lot of gold to one temple but not from his money he is giving from the government exchequer okay if the god is happy with that the blessings will go to all the people not to the person who is donating the whole conception we are thinking if we give these because i love gold so i like to offer that to god and thinking as i love gold a god will also love gold maybe i don't know so this way when you are doing it is rajashika and they will be doing different type of tapasyas and all that and another is paamasika and the 16 item the tamasik sadhana is a worship of god with the help of tamas the attitude of a tamil sikh devotee is this hail kali what will thou not reveal thyself to me if not i will cut my throat with a knife this is that this one does not the the conventional purity it's just like someone the discipline prescribed by the tantra and the tamasika people they will be but here when this sudama krishna is appreciating the tamashika quality why because there's a great faith oh mother kali how come that you are not going to help me you must have to the great faith and then they are not going to take the name of lord or praying because they don't have that attitude they will go as they go and snatch away the things they will go to god to snatch that devotee devotion or whatever they want the three different types one is very calm and composed they don't want anything they love god only so they will go on taking the name of god and they are happy with that rajashika they like to show up so they'll be inviting people i have a puja so please come and i'm doing these i'm doing that sometimes we'll find that the people will bring food to feed the devotees at the same time they will invite their own friends and relatives i am offering food to god and you can also come and take so it's like a party that i am giving in the astra okay that is also they are helping the astronaut but at the same time rajashika mentality i am giving the food to the god and how that will be distributed who is going to take prasad i don't know i only give it to god that much and i pray and pray and pray oh god please accept my offering that is but the rajashika they will show oh you have taken that food i offered that you have done i have done that always ego ego and ego at least good death giving and tamashika in a different way they do is telling that this is the all attitude during my sadhana period i had all kinds of amazing visions i distinctly perceived the commune of the atman a person exactly resembling me entered my body and began to commune with each one of the six lotuses so that is in in the yoga we find the there are seven lotus ultimately the the ultimate on the top of the head muladhara in manipura i like that it goes the sapta stages and he says sudama krishna experienced that one person he is coming out distinctly perceived one atman a person exactly resembling me exactly receiving bhagavan sirama krishna same he is coming we entered my body and began to commune with each one of the six lotuses the petals of those lotuses had been closed but as each of them experienced the communion the drooping flower bloomed and turned itself upward does the does the bloomed forth of lotuses at the center of the muladhara ana aggar all this different sex then the dropping flowers turned upward i perceived all these things directly again this bhagavan sirama krishna who was so humble who could not even say i he used to touch his own body and said this the association with this body was not there when he is telling this that proves whatever is written in the yoga sastras in the books that we find the patanjal yoga darshana they give the patanjal yoga darshana it teaches different type of because the yogis they found that in the life of bhagavad-gita so he is a pramana purusa sometimes i say he is proving the scripture the scriptures whatever they have said particularly scripture means those books which has been written by or said by the realized people so many people are nowadays writing about the yoga how to do meditation learn meditation within 24 hours and if you go to that person he never meditates he's only selling the book because he has the command over the language and he'll be putting in that way and then he knows how to advertise and lot of books will be sold so it may be there always it happens in the world but the question is when the patanjal rishi he wrote this thing from where his own realization has these been again experienced by anyone here bhagavan si rama krishna there are many but bhagavan salaam krishna why we believe him because he was so humble he never was having any outer of ego oh i have seen that i have realized that nothing like that when he's mentioning this thing it is to help us to grow our own faith in the scripture it is there and it is possible that is exactly what bhagavan sirama krishna is mentioning when i meditated during my sadhana i used to think of the unflickering flame of a lamp set in a windless place the indication sometimes some people they like to know how to meditate in this gospel of salama krishna we find the indication very clear indication those who have taken the initiation and got the instructions from the guru they should follow accordingly but sometimes we can as because we are reading this we can try to imagine that the not flickering lamp a lamb a light steady as if there is no wind and everything still and there we can see the light sudama krishna he used to meditate in that way when he learned that and at our leisure time if we are interested we can practice that and slowly slowly the more and more it will deepen and more we understand this yoga then all these petals and all these places will open up this is for the yogas yogis in deep meditation a man is not at all conscious of the outer world so we can understand how i will know that i am in deep meditation i will forget my body even i'll forget all around me everything there was one of the the president swamiji of the ramakrishna order he went to a calcutta hospital in the city naturally and calcutta is an old city there are people leaving so on the on almost by the side of the road and they're poor people whole day they work and they come back in the evening maybe they'll be drinking and then shouting all this now as because the the hospital building was just on the road obviously all the shoutings in the dead night is disturbing the the swami who was attending the presidential army he was he couldn't sleep after two days he says how could he could we be here but we can't sleep in the night so much of disturbances and i am worried about your health i think you are not sleeping well but the president swamiji told but i don't feel any disturbance why you are also feeling the disturbance when you are sleeping take your mind completely to the other world forget all this then you will never hear what is going on all around us so this is called meditation the meditation means when we take our mind out from the all surrounding us so when we try to learn meditation so meditation is this there are so many varieties of meditation nowadays the people are learning different type of buddhist these that so everybody is introducing meditation nowadays but the actual original ancient way of meditation the patanjalo yoga darshan it says one step by step what will happen how you will feel so these are the proofs bhagavan sirama krishna is mentioning you will see the light without any flicker as if there is no air there is no wind and that way you see only light and enlightening your heart you see the lotuses as they are going upward and blooming and you feel the great joy one after another the when this all the six steps is going up and also you forget surrounding all around you and the little sound and this this this should not distract you your mind is so concentrated so then then he's giving an example he said in deep meditation a man is not at all conscious of the outer world he then is giving an example a hunter was aiming at a bird a bridal procession passed along beside him with the groom's relatives and friends music carriages and horses those who have seen the indian marriages here in america also there are some times the the indians marriage there are a lot of the sound they will they'll have and they'll have the horses the music then with dances all relatives and friends and the very good dresses they'll be dancing that now imagining that that that type of procession is going and the hunter who is aiming a bird sitting somewhere is not at all disturbed by this hunter was aiming at a bird a bridal procession passed along a long time for the procession to pass the hunter but he was not at all conscious of it he did not know that the bridegroom had gone by the bridegroom and gone by means their whole procession the past the hunter was all one and that is called meditation many of you know that the famous story in the mahabharata when the young princes of this guru and the and pandava they were giving the examination of their archery and the guru dranach arya he placed a bird bird misses the made of earth on a branch of a tree and asked these young prince that can you please uh shoot to the eye of the bird not the bird itself eye of the bird then when they were deep different one of them came and he was pointing then the guru asks what do you see oh i see the whole jungle okay you need not to shoot go next next next the mostly that one said i see the tree no go i see the bird no go then lastly came his beloved disciple arjuna when he asked arjuna what do you see arjuna said i see only the eye of the bird. should and you are successful so that meditation means the whole mind should go to a one place for getting everything else that is called meditation sometimes when the beginner you know particularly nowadays in the modern society people are busy with so many things and then they are coming and just opening the tv or the newspaper there's so many excitement all around even then they're trying to meditate that is really appreciating but they should try to practice very slowly because forcefully if we are trying to control our mind mind is a very powerful instrument and if we try to do that wrongly the repercation may be bad so one must be very careful then some nowadays many of the teachers they are teaching that try to imagine that the air is going in when you are breathing in try to see that here you can't see just imagine or feel the sound when the air is entering into one of the nostril can you hear the sound and then by that process you are withdrawing the mind and trying to listen to the sound that is entering creating when the ear is going inside the nostril that is also meditation these are the processes they try but why we are so each and everyone is so eager to learn meditation because our mind is in turmoil and why the mind is so much of turmoil because of the desire there are so many varieties of desire i got a job and the salary is also all right but i cannot stop i have to search for another good job for that i am preparing and i have appeared in the exam now the result may come within seven days obviously how can i become so that anxiety is there so there is no aim to all this thing it's going on so nowadays in the modern society it is so much so so it is a terrible thing for the modern minds everything is there available but there is no peace there is no happiness the think of it just we are going and sitting in an air your aerocraft and reaching to india far every country you know only 18 hours 19 hours say one day 24 hours but we are reaching over there think of the xiaomi vivekananda here in 1883 selling from there it took a month and he had to change the sheep and in the sheep so much of problems and then slowly coming it is okay but our the speed is there availability is there everything is there but only thing that we are losing and losing every day is the happiness why because of the desire there is no peace there is no happiness there is no contentment and that is the reason friends we are reading the gospel of sirama krishna i gave the name panchama veda because it teaches us only the path of religion part of dharma path of happiness path of bliss and that is essential for this life if we are not happy then what for we are earning we are purchasing building and purchasing car and all these things if we are not happy so how we can be our mind should be free from desire i am satisfied whatever i have got and if necessary well i will try that much if i get it is okay if i don't get it is also all right whatever i have achieved that is sufficient by that way at least in some time of our life we have to say enough is enough i am satisfied then it will be all right so this is the way we have to otherwise it is impossible then the surama krishna given another example he is mentioning a man was angling in a lake all by himself after a long while the float began to move now and then it tips touched the water the angler was holding the rod tight in his hands ready to pull it up when a passerby stopped and said sir can you tell me where mr banerjee lives there was no reply from the angler who was just on the point of pulling up the rod again and again the stranger said to him in a loud voice sir can you tell me where mr banerjee leaves but the angler was unconscious of everything around him his hands were trembling his eyes fixed on the float and the stranger was annoyed and went on when he had gone quite a way the angler's float sank under the water and with one pull of the rod he landed the fish he wiped the sweat from his face with his towel and shouted after the stranger hey you said he said come here listen but the man would not turn his face after much shouting however he came back and said to the angler why are you shouting at me why didn't ask what did you ask me about said the angler the stranger said i repeated the question so many times but now you are asking me to repeat it once more the angler replied at that time my float was about to sink so i didn't hear a word of what you said this is the difference so obviously the one who is meditating should be like this but when we keep our cell phone with us and sit for meditation and we are expecting a call from so and so or the message from sub and so so obviously can we meditate the surama krishna he first said it is possible why because he himself practiced it and now he is giving the example and the first example of a hunter then a man who was fishing and in both the cases we found that all around things is not disturbing his mind so that is called meditation a person can achieve such single-mindedness in meditation that he will see nothing hear nothing he will not be conscious even of touch a snake may call over his body but he will not know it neither of them will be aware of other so this is how srama krishna is teaching us in this life if we want happiness we have to reduce our desire and slowly slowly after that only one desire we have to keep in our mind there's a god realization how to realize god with the mind only when the mind was loaded with desire we could not reach to god because god is away from that why these desires are there where from the desires came from god god has kept so many things before us then he gave us the mind and different senses also sense organs also and created the desire different type of desire because of the sattva rajyan tama then he himself came in the form of a human being and said don't get entangled with all these things then you will suffer look at the past those people were also having these i made this difficult but you have to overcome that he is the goal he is the path and he is again the guide he made all these things and wanted us to go over all and to be successful so that is the way the great teacher is teaching us and why he is talking about meditation because meditation is the only option to understand that whether i am capable or not how i will know that i am withdrawing my mind from the world and giving it to god through meditation the meditation doesn't mean that you have to see only the flickers of the lamb or only the lamb no whatever you are doing you have to put the whole mind to that that will develop the capacity sometimes we are fishing sometimes we are hunting sometimes we are doing some other things the example that he is giving so whatever we do we forget the whole world around us and that mind trained mind concentrated mind if i turn towards god and try to concentrate on god then obviously we'll forget the world around us and we'll reach to god the cerama krishna is mentioning a person can achieve such such single-mindedness in meditation that he will see nothing here nothing he will not be conscious even of touch so that is the way we have to slowly slowly not in one day so within a month or i am trying it for three months not like that it takes long long long period of time because it depends on the person who is meditating if he is having different type of responsibilities so obviously in his mind that will be there that he cannot just simply leave aside that you can practice a little that will be when free from the responsibilities or those who have not entered into that world the young fresh minds they can try that and that is why this ramakrishna is mentioning and in deep meditation the saints stop functioning saints organs chakshu karnan ashika jiva talk these are the five sense organs then the eyes the ear the nose the tongue and the skin so these are the five organs they go and touch they go and see they go and smell they go and test by that way all information is coming in and where it is going mind and that is making the mind very agitated and that is the reason one should be careful about seeing hearing touching eating all this so ahara doesn't mean only the thing that we are testing through our tongue ahara means with all the five organs whatever we are collecting so that is called aharan so ahara in deep meditation the saints organs stop functioning the mind does not look outward it is like closing the gate of the outer coat in a house there are five objects of the senses form taste smell touch and sound they're all left outside we will read about these and we will discuss about the meditation and the yoga sutras a little while we are going along with bhagavan si ramakrishna what are the problems that the patanjal yoga darshan he is mentioning and some of the words that they use the terminologies that they use that might be little difficult if we are not accustomed to that otherwise it is so easy to understand but difficult to practice that is true but we can try so thank you friends and in the again in the next week we will continue from here and actually so let us conclude it with our pranam mantra is [Music] namaste [Music]