Video 320

321. Panchama Veda (321) - “Ego of Knowledge and the Ego of Ignorance”

their devotees and friends we'll be studying the gospel of sri ramakrishna the panchama veda let us begin this is the the beautiful the verse that the master mahashaya the recorder of this gospel he has taken from gopi gita it says that the words of god the beautiful explanation and his life that all removes our ignorance and that is the way we become enlightened the goal of human life to become enlightened so sometimes we talk about the conversion but it is enlightenment so sometimes we go and attain different type of religious program that entertain us we go when we see it and we listen to the bhajan and sometimes the the discourse and the bhajan mixed that's really it's wonderful that gives us entertainment but along with that what we need is the enlightenment and what is that the idea the conception about god very clearly what is god and what we are the jiva and ishwara we are the jivas individual self and the ishwara the sum total of that he is the creator and this is the conception of the all religious people and ishwara the creator has created this universe he has created the jibbers also and the hindus they believe that sometimes this ishwara he takes the human form of different forms and in different time different forms he took and he take he can take because he's all powerful and sometimes he'll be taking the human form and leave like a human to guide the human being to godhood the ultimate is the godhood we have to go back to that that is the whole of the game in between the jiva and the ishwara in between there is a field of maya the maya is a very difficult to explain but we all understand that what we are thinking really good in reality it is not but when you understand it is not good the life is over so next life next life it goes on so hindu is the belief in karma theory and through the karma they are going on repeating the life after life and then they understand that this is futile we are running after chasing after the joy the happiness but the happiness cannot be gained achieved permanently unless we go back to our own self so they are going to that that is called religion and god coming in the form of the human being behaving like the human are completely different from human so that was the discussion was going on last wednesday we read the mohimacharan wanted to know whether after the realization a person can remain in the ordinary world or not and bhagavan sirama krishna giving the answer mahima charan is asking sir can a man return from the plane of samadhi to the plain of ordinary world last time we read and discussed a little the master told i will tell you it separately privately because it is you have to understand you have to realize that then he is giving them some explanation he is telling coursing also asks me that question another gentleman questing he asks the same question you see there is a vast difference between jiva and ishwara friends when we talk about advaita vedanta we say all are same so we should not mix up the two ideas advaita vedanta and duita vidanta so dwaita vedanta jiva and ishwara and dwaita vedanta also ultimately goes and become one so that is the ultimate advaita vedanta from the beginning itself they take it for granted that there is only one and there is not two so the conception of ishara is not there so bhagavan's ramakrishna will touch that point too so we should not mix up we get confused in the hinduism the advaita veda vedanta means double so there is no two more than one or dweita dwaita obviously two god and the creation and in between there is another path called vishishta advaita now we are talking about the suramar krishna is taking us from both angle first is dweta the question was whether the ordinary person realizing the brahman can remain in this life the obviously it is the duetic conception dwaytic part realization of the god or the gyana and coming back to the ordinary plane surama krishna giving the reply from this dualistic point of view there is a vast difference between jiba and ishwara through worship and austerity a jiba can at the utmost attained samadhi but he cannot come down from that state one on the other hand an incarnation of god can come down from samadhi what is samadhi oneness those who have studied the the yoga sutra you know there are two types of samadhi swabi kalpa nirvikalpa so when we are reading the gospel of sirama krishna he is here and there mentioning a quoting a different type of words as a very very difficult to understand samadhi the samadhi the word almost everyone knows but what is this samadhi there is a ultimate goal of the yogis and there also the two one is sabi kalpa and nirvikalpa swami's with the source of something i make my mind completely concentrated on one object so that is called samadhi samadhi means forgetting everything around including my own body and mind and what i am thinking that particular object if i have an object what may be a god maybe krishna maybe rama may be ganesha maybe anything when i'm thinking that it's called sabi kalpa samadhi after that one cannot come down but nirvikalpa when it goes there is no nothing is there like a drop of water falling in the ocean so there is nothing is there where is that drop of water that fall in the ocean it is ocean now you cannot differentiate that water cannot differentiate i am a drop of water and i am floating in the ocean can that no so that is the way nirvikalpa after that ordinary soul they get so much of joy they don't like to come back and bhagavan ceramics in many other places he has said that within 21 days their body dry because they are not eating they are not sleeping they are not maintaining the body and the mind so what will happen to that body so that they die and when we talk about the death immediately we are afraid oh my god after the samadhi if i die this is not for you because step by step we have to understand this body is not permanent this mind is completely temporary then we are going to get the permanent joy happiness after becoming that permanent joy and happiness becoming i am becoming that then there is no question of retaining this a separation which is ignorance so that when we talk about the death the word death we are frightened we don't like to die we are not dying we are becoming immortal only giving up the false notion it's like the beggar's dress at the prince the son of a king he was putting on a beggar's dress then afterwards when he truly was found and they took him to the palace and they take out that dirty torn dress of the bigger and put on all the beautiful grace of the prince and if he goes on crying where is my dress then what will happen to me i was a bigger it is just like that when i become completely merged into that happiness that is called samadhi is mentioning about that samadhi after that ordinary people they don't come back but then same mentioning on the other hand an incarnation of god can come down from samadhi why incarnation of god and the ordinary it's a totally different then incarnation of god is the god he is the creator all these things is he's so he comes back to again the jiva loka to help the other jeebers a group of students studying in the class then after the graduation they go out and if they like to come back to the same class again they are not allowed they cannot come back but the teacher comes back the teacher he was teaching in the same class and after the graduation maybe a few days vacation but the same teacher coming back to the same classroom using the same book in the same blackboard why to help the another batch of students to pass out god incarnate in the same way it comes down comes back to teach the other the group they are waiting to get the liberation it is not for all it is for those who have understood the temporariness of this world they want to become the liberated and god comes down as an incarnation for them so this is the question was where the ordinary person can no they cannot but the god can't this is the difference ajiba is like an officer of the king he can go as far as the outer court of the seven story palace but the king's son he his access all over the seventh floor he can go anywhere he can also go outside everybody says that no one can return from the plane of samadhi in that case now sirama krishna is giving the example there are people ordinary people after studying the scripture they say from the samadhi no one can come back no that is not true bhagavan siram krishna said no these people can come back then he is giving the example everybody says that no one can return from the plane of samadhi in that case how do you account for sages like shankara and ramanuja they return retain their ego of knowledge now when we are surviving on which we are surviving i as because the i am surviving sometimes some people become mad they forget who they are and then the alzheimer the type of the disease they forget their identity they go out from their house there and then forget what is the number what is the door where to go this is dangerous the people they forget and now it is going out and not coming back it is a different type but someone will guide him no no this is not your place come i will show you then he brings him back and treats him and he becomes all right what these people they call the acharyas shankara acharya sankaracharya ramanuja acharya ramanujacharya acharya are the teachers they'll be analyzing they'll be convincing they will also explain the path and then they bring to the right this is the way it goes this is the shankara ramanuja ego of knowledge now friends the beautiful word the bhagavatama krishna is using here the ego of knowledge unless you have that ego it is i you won't survive the moment we lose our ego we go into samadhi and if the ego is not coming back then we cannot come back to this body and mind we are lost we are dead so that is the i'm using the word death because i am not in this body again so that is the way it goes but there are people who had the capacity to come back because of the knowledge we had to help other people and by that way we can guide them to go to the place of joy because each and every one they are searching for joy searching for happiness that is the ultimate the goal of our life everything that we do only for happiness we cook a food to enjoy but then when we sit to eat then ah by mistake we give the salt twice or thrice and we cannot eat that so we can't enjoy that food that is not our goal we wanted to enjoy so we cooked we went to the market we purchased those things ingredients and cooked all that by mistake we gave the salt more than it was necessary so that is that we cook for joy not only for eating eating of course there but only for joy so this is the way we have to understand our life's goal is that supreme happiness the blessed call and how by forgetting the ego and when the ordinary person forgetting the ego merging with that supreme happiness but some people the great soul they had the capacity to retain that ego to come back to help others that is what suramar krishna is mentioning then again he is mentioning mahima charactering that is true indeed the srama krishna again there are the instances of sages like they too retained not ego of knowledge but bhakti devotion after attending samadhi the shankara ramanuja after attending samadhi they came back with the help of ego of knowledge that is not binding them they are accepting so that they can help others after completing the all education some people join as teachers they go back to the same school they go back to the same classrooms but not as student but as teachers the shankara ramanuja are like that to help others some people they also retain that but it is a devotion because as a god in everything i can see the god's divine the play in different being so these pralada narada and hanumana they attended samadhi but came back with the force of love i want to be with you so that is the way it is that that is true sir and some people indulge in philosophical speculation and think much of themselves perhaps they have studied a little vedanta but a man cannot be egoistic if he has true knowledge bhagavan sinama krishna is going to the root so how we will understand this man is truly a realized soul there will be no ego at all the ego is a that always separates us from god what is this ego we cannot explain but we know what is it so that is the reason we have to understand if a person claims that he has the samadhi he has realized the brahman or the god he should not have an out of ego a man cannot be egoistic if he has true knowledge in other words in samadhi man becomes one with god and gets rid of his egotism the true knowledge is impossible without samadhi true knowledge is impossible without samadhi in samadhi man becomes one with god then he can have no egoism the ego the ego cannot be there that's why bhagavan sinama krishna mentioned ami moly gucci be janjal in bengali he said if you can eradicate your ego the eye the lower eye the eye which is associated with the body and mind then there is no problem you are god yourself but when you try to go beyond this even those who are trying to meditate they will say i am meditating after that meditation they will get up and say i was meditating and i did this and that they will be constantly mentioning about that so that is not true realization you know sometimes friends the people they compare with swami vivekananda and masara damani devi suramar krishna there are people that compare them sometimes ma durga there is nothing wrong i met a young boy hardly five years or six years his father when i asked his name the boy he said swami vibhe kananda rao swami vivekananda you have mentioned the swami also that his father told ramiji i want that after growing up he should become a sannyasi and like big ananda that's okay all best wishes and when i asked that boy hey you like to become vivekananda and he was pointing out to the candy that was there on the table right okay now you enjoy the candy then you can renounce that we had a nice laugh nothing wrong in it the fathers they want to see the ideal into that song here the jeeba atma thinking that he will become an ishwara can anyone be compared with that another lady i met when i asked her name that name was announced and vivekananda devi when i turned to her she smiled and said my father is a strong follower of vivekananda and he expected a son but i was born so he fixed the name so he gave the name vivekananda now i grew up i became vivekananda devi and nothing nothing wrong it's okay now this can go sometimes the followers they will say our leader is like goddess durga and she can work like this and that nothing wrong comparing and try to be like that imbibing the wonderful qualities of mahasarathamani devi is nothing wrong that should be the ideal sometimes some people they claim that they are sidama krishna and they will be putting the dhoti the cloth in the same fashion will sit like ramakrishna in the same posture and taking the photo and some of the followers will say oh they are sirama krishna that is wrong no one can become sirama krishna they can try to imbibe some of the wonderful qualities of krishna his truthfulness his simplicity his love his ego free personality all those we can try to imbibe but no one can become the god himself sirama krishna was the god himself swami vivekananda the ishwara kothi it is impossible to become bibay kananda the when we say he is like vivekananda nothing wrong he is be vacant on the incarnated wrong because it cannot be so this is the main thing we have to understand so when we go for about an emotion sometimes we say like that but when we insist that this is true that goddess has become these that god has become these then i doubt their knowledge no it cannot be it's very clear bhagavan sirama krishna mentioned a jiba can never become ishwara there is a vast difference between the jiva and ishwara so this we have to understand that this is the way we can imbibe the unique wonderful qualities now bhagavan sri krishna in his bhagavad-gita 16th chapter first three verses i frequently mention this he has given all the list of the divine qualities and he is the god himself is asking us to imbibe those qualities suppose we practice all those 26 qualities what will become will become the wonderful personality but not god krishna that is not possible that is completely different but we will be like god because all those unique qualities as swami vivekananda said unselfishness is god a clear definition of god no confusion about god is god there is god not there how he will know god is there why all these questions this very clearly xiaomi bibeka and this mentioning unselfishness is god and obviously we can practice unselfishness and when you become truly unselfish you become god yourself swamiji said but the ishwara who is the creator is completely different he is the creating this is a completely different conception no one can become ishwara so this we have to understand this is a very uh subtle philosophy comparing with some wonderful characteristic character our gods and goddesses is nothing wrong he looks like jesus at the beautiful serene face long hair there's nothing wrong looks like jesus but he is jesus that is wrong so this is the quality of jesus a completely different so we will go like this and bhagavan si ramakrishna is mentioning the knowledge the ego of knowledge and ego of ignorance these are the two different things what is ego of knowledge true knowledge is impossible without samadhi in samadhi man becomes one with god then he can have no egotism so when the ego is completely vanishing unselfishness means there is no ego i and me and mind these are all ego so i means what when lord krishna is mentioning you'll give up all your responsibilities and take shelter in me that me is the great god it is not the ego when swami vivekananda is mentioning that buddha had a message to the east i have a message to the west that i is completely different than or the i that we mention we have to understand this vivekananda could not recognize his body he was in the samadhi nirvikalpa samadhi so many times and when he says i that is a completely different conception of the time it is not egoistic eye it is not vivekananda with that figure form it is ideology and what is that ideology the each soul is potentially divine when the west was completely under the at the spell of we are seniors swami vivekananda say it is a scene to call him and so the children of immortal bliss we cannot think that we are the sinners so vivekananda giving the message the message for the west and this eye is completely different than the i we said so we have to understand again and again i am repeating so unless we understand the ego of ignorance and then ignorance is limited limited with the body and the mind we say this i this particular body this particular mind this particular personality where was this eye before birth where will be this eye after death but the i that sudama krishna is mentioning i the krishna is mentioning is nothing but the all-pervading consciousness in that particular form in that particular time so this is completely difference and he is mentioning the ego of knowledge or the ego of ignorance but if you see in any one a trace of eye consciousness after the attainment of true knowledge then know that it is either the ego of knowledge or the ego of devotion it is not the ego of ignorance friends this is called veda knowledge bhagavan sirama krishna is just through conversation in a very simple way giving us the highest knowledge the ego of ignorance that is the jiva that is the i that is the the soul which is bound by the maya and ego of knowledge a completely free soul the ego of ignorance is thinking i am also water of course and i am the part of the ocean vishista but i am not the ocean the wave of the ocean cannot claim that i am the ocean the wave of the ocean of course it is a part of the ocean but that wave is not the ocean itself the samudrastharanga the the waves of the ocean part of the ocean but it is not the ocean similarly we are part of the god we have all potentialities all the qualities but we are not that god now bhagavan sirama krishna he is mentioning is a page 7 6 8 we were reading from 767 now 768 it says again gyana and bhakti are twin paths even today in our country particularly in india we have all the time thinking the devotees are completely different and the those who are following the path of knowledge are completely different sirama krishna that eunuch the abathara he is constantly trying to put us together how he is mentioning gyana and bhakti are twin paths whichever you follow it is god that you will ultimately reach the gyani looks on god in one way and the bhakta looks on him in another way the god of the ghani is full of brilliance and the god of the bhakta full of sweetness that's why i gave the name of the gospel of sirama krishna as the fifth veda panchama veda see how just in three lines is solving all the problems majority of the people are thoroughly confused they have started science and now they are thinking shall we follow the path of devotion oh no this is for the ignorant people illiterate people they only go for the path of devotion they'll be crying for god cooking for god garlanding the god like that it is not for us we are the science science students we understand so we go for the path of knowledge it is nothing like that path of knowledge is a path where they constantly go on analyzing understanding path of devotion is also after analysis after analysis convincing themselves that there is something much much higher than all around and that they have given the name god bhagavan ishwara they try to become that they try to go to that and this path it is easy because there is some object is there and some activities are there and activities like prayer activities like meditation activities like doing the puja and like that and that so the slowly slowly mind is getting prepared but the path of knowledge there is only one constantly thinking i am not the body i am not the mind i am not these i am not these how many people can do that and living in the world attending five to five eight year office and if you are thinking that you will follow the path of knowledge i think you must seriously think about it because that is the reason bhagavan sirama krishna never guided those householders that the path of knowledge is very difficult you have to be 24 hours completely dedicated for that under the proper guru and constant analysis forgetting about all the desires that the in the body and the mind slowly slowly that's a very difficult part but in the birth of bhakti when you were driving you were taking the name of god listening to the music of god singing songs of god imagining the god like that there are very easiest but what happens both reach in the same place so that is exactly what suramar krishna is mentioning the gyana and bhakti are twin paths whichever you follow it is god that you will ultimately reach i'm repeating the gyana looks on god in one way and the bhakta looks on him and in another way the god of the gyani is full of brilliance his consciousness all pervading and the god of the bhakta the full of sweetness now those who have read the biography of bhagavad-gira krishna can remember that when sirama krishna was worshiping goddess kali and he went into the extent that even a second separation from the mother divine mother was impossible for him and he wanted to sacrifice his life at the feet of the divine mother at that time that moment the mother revealed a real no his identity what is that that is all pervading consciousness bhagavan sirama krishna himself has explained that when i was in that mood in that condition i was about to cut my head at the feet of the mother immediately each and every part including my body and mind the temple the image the ganga the sky everything merged in the brilliance jyoti taranga that is in bengali he mentioned is the waves after waves the brilliance came the light came engulfed everything sudama krishna was following the path of devotion sirama krishna was completely duality the practices of duality mother and the worshiper that was going on but when ultimate reality ultimate knowledge ultimate realization it was the realization of the gyani everything is nothing but consciousness full of consciousness surama krishna was so happy again he prayed to that mother i like to and after that he decided now i have known that everything that we see all around us is nothing but the consciousness that is the one there is no two then why should i retain my body let me die then hard no you have to be here and help people so then he continued after he said i like to see you mother i like to talk to you like to spend time with you then the sweetness came one verse the first was brilliance then after the prayer he started seeing that divine mother as a small little girl playing with suramar krishna and sudama krishna chasing the girl and she is running and shirama krishna nobody other could not see anything so they started thinking the sudama krishna has lost his mental balance they started to call him the lunatic but sudama krishna he is running after the divine mother who was running in the form of a little girl and sudama krishna could listen that the music that that was the all the jewelleries that she was wearing from that and she is climbing on the top of the temple and suramar krishna worried that she may fall from there mother don't go over there you may fall he was telling that is the sweetness suramar krishna made this read ramachandra that that he came in the form of a little boy and sudama krishna took him to bed in the ganga and the little rama he was very happy bathing in the ganga and he won't come out of the water like a careful father suramar krishna was telling it is enough now you should come up and the little boy was not coming after ramachandra and salama krishna punishing that little boy you and not listening to me but he was rahama chandra and sudama krishna then crying oh what i have done all sweetness so what is the realization of a devotee god with full of sweetness because we want that we want to enjoy that the company of god and what is the realization of the ganny to become one with that so one path completely different than other but both are reaching to the same ideology same ideal then bhavanath was seated near the master listening to these words babunath to the master said i have a question to ask i don't quite understand the chandi it is written there that the divine mother kills all beings what does that mean see after all this now a different another aspect is coming that is shakti now in hinduism there are three paths leading to the same goal one is vedanta another tantra and third is bhakti or the vaisnavism now bhavanath another devotee and sudama krishna used to like him very much so the bhavanathi is asking about the chandi and in the chandi we find the mother kali is killing the demons so he is goddess durga he is asking babanashi is asking and said i have a question i don't quite understand the chandi it is written that the divine mother kills all being it is not khalid is the durga what does that mean master this is all har leela in one line he is just giving that reply leela this divine play in chandi it is the durga and from the durga again the durga was the combination of all the gods and goddesses the power of all the gods and goddesses those who have read the chandi you know every time it comes the shabta shati it is also known as abdashati then all the gods and goddesses giving their all power and becoming durga and from durga different the goddesses are coming one is kali so this and durga is fighting he is killing all the demons now this boy is thinking oh my god why this mother is killing it is not actually killing killing in the saints that we see we feel it is all emotional attachment and emotional way but suppose a movie is going on and the director is making that movie in such a way that many people losing their houses and the all this type of different type of problems and coming in that we see on the screen and we are so feeling so sorry but nothing is true over there one person is coming is a villain and he is coming and beating the old man and the child and the lady and others are all crying it is not nothing is actually happening is all imagination you can say all around in the society it is there forget about that when we are looking on that particular screen and we see all those things are happening we feel there it is happening in reality nothing is happening isn't it similarly when we look at all around us comparing the you have to compare the movie and the divine leela play of god same way things are happening we see so many people are dying so many are suffering so many things are happening but in reality nothing is going on so when we come out from the movie hall then nothing is there when you realize the brahman realize the god nothing is there this is called maya the maya m-a-y-a the four-letter word is so powerful that it covers the true truth and imposes something which is not there the vedanti will constantly give you the example of rope and the snake rope is there and then my ignorance will cover the rope and not only covering superimpose a snake on that rope in reality it is the row now i am covering the rope who is covering me i am covering the rope and then i see a snake who saw the snake me how i superimposed the snake onto that and now who is afraid of snake i am so look at it what is happening so that is called maya in truth it is not there but i see that now we can argue but we see that not only me my friends are also other people are also same thing they are saying all are making the same mistake but when we go beyond that after the realization when you look at this life we can understand everything is nothing but temporary when a boy is growing up for him the football game is so important frames are so important bicycle is so important and then he's so busy somewhere he did something and people clapped he's so excited they were appreciating me mother do you know if the mother said okay okay and he is very oh you go you're not appreciating my success so all these things goes on then afterwards when that boy become elderly after the retirement and when he sits on the of the open pouch and look at the then he sees his grandson is doing the same thing that he did in the past it goes on circle again that grandson comes and excitedly says you know grandpa i did these and people clapped for that and this is a certificate i got he's excited life goes on like this so this is if we understand this what we should do now we will step aside and see the flow of life my own life we can observe and then we'll understand where it is going same repetition same thing today in the monday if we go to the same movie wednesday you go to the same movie same thing is going on the our life is also just like that this is the way the gyani those who are following the path of knowledge they think this is the also the same path the devotees are also following those who are practicing the duality they think it is god's divine leela the divine way is all he is working so what i should do the devotee will think that i will go and take refuge at the feet of god gyani will think i should be completely detached from the flow these are the two different ways but the same thing goes on so when the bhavana the young boy was disturbed how the goddess is killing the demons sirama krishna in one line he said oh this is all he har leela her sporty pleasure that question used to bother me too later that question used to bother me too to suramar krishna latter i found out that all is maya both creation and the destruction are god's maya friends we should underline this sidama krishna is like as i was giving the example of the grandpa he experienced this and then he is sitting outside of this and when someone is coming to tell he said this always happen don't get disturbed by this this shall also pass that one of our senior swamiji used to tell there's a great teaching we get excited when we are successful and we get dejected when we have failure but it goes on like this we should not be disturbed rather whatever is possible and whatever the responsibility in front of me i should perform that diligently that's all the life goes for so this is the divinity why we study scripture to develop our personal life and to get the joy the happiness how to get the joy and happiness through knowledge what is the knowledge all things that is happening will happen whether i like it or not whether i am involved it or not but only thing if i become access to these i suffer detach to these i enjoy life will go on like this i can't stop it no one can so this is called the knowledge of religion sometimes bhagavan's rama krishna will mention use the lubricant use the oil before breaking a green the jackfruit otherwise you it's a sticky thing of the jackfruit will give a lot of problem so if you are using the that oil and then doing the samsara when i am entering into the samsara and and establishing a family i am going to marry then i will purchase a house then i will settle down then there will be children there will be a lot of pictures of the children all this goes on and the grandfather sitting in the corner he looks and says okay we have all done and then your father and then you and then it goes on but if we get involved into that we suffer and little distance we enjoy life will continue like this we cannot stop it and that is the benefit of reading the scripture and that is called satsangha the holy company then the master alder leela girish the state cerama krishna and the devotees to the rook he was the where the mill was served it was the they all they assembled in the greasy and the gauche house still a little portion of that house is there in the north calcutta it was a big house girish was a rich man there was a big house and all the devotees who came and whenever they used to go along with ramakrishna after these different talks and the question answer the bhajan and the satsang as they call it then they'll be feeding the devotees the girish is asking the requesting the surama krishna and the devotees to go to the roof where the mill was served there was a bright moon in the sky the devotees took their seat the master occupied a seat in the front of them all were in a joyous mood sri ramakrishna was beside himself with joy at the sight of narendra narendra the young boy who used to live and shimla is near that bhagbajar so master asarama krishna was very happy the beloved disciples sat in front row every now and then the master asked how he was getting along he had hardly finished half his meal when he came to narendra with some watermelon and he loved him so much that he tested watermelon sweet and he wanted to give it to the beloved disciple and then he gave to him tenderly he said to the disciple please eat this then he went back to his own place the love of god for his own disciple when the god is taking the human form we call incarnation of god and when the god himself is taking a human form that is also different bhagavan krishna is the god himself those who have read the biography you know that the brahma vishnu vaisher all these three goddess god they came and they took that krishna form friends it's not that bigotry i'm just narrow and as because i'm a monk of the ramakrishna mission i'm telling sirama krishna is the highest no not like that if you compare sirama krishna his life his teaching his daily talks is so unique if we compare we find this all pastor mixing with sudama krishna that is the uniqueness following one narrow path that is okay then people when they go there oh this is the only pattern they can go but if you compare a narrow river gushing water is coming down because the narrow whatever little water it is there it seems so forceful but when when it comes and mix with the ocean you don't know where the water is going whether there is a high tide or the low tide you cannot understand in the ocean that is the ramakrishna all different paths are coming and mixing its rama krishna and swami vivekananda he explained sirama krishna with very unique way he said l-o-v-e personified just now when you are concluding this through today's reading of the gospel we can see because he liked naren was a very broad-minded young man the sudama krishna is sharing his own food with the noren and he is not asking the boy to come to him rather he got up from his seat and took that watermelon and gave it to him so so much of love if we are pure clean mind the god will come and he will also give us all his love thank you friends let us see whether there are some questions the first question is from rishikesh it's a two-part question he's asking within the inner circle of all sannyasi are their ishmael courtes and the householder devotees jeeva koti first part no ishakur di jivocati it is not the inner circle ishakurti is a completely different type so when the direct disciples of srama krishna they were there sudama krishna pointed out not all the disciples the sixteen monastic disciples of srama krishna among them few he has mentioned they are isharkoti so you can imagine the ishar could not that all can but of course there are very very highly realized souls are there in the ramakrishna order and swami vivekananda himself said there will never be a time in the ramakrishna order when there will be no brahmagyani so there are there and the householders those who are truly understanding the philosophy of sudama krishna is a love for each and everything no narrowness no bigotry they are also unique in that way thank you second part is is the aim of purification of mind to get samadhi if so will working in the world reverse the effect of purification so that is a question that if you think that you like to withdraw the mind from the world of course that is a different question when you are in the household you have your responsibility that you have accepted already then you have to follow the path of swadharma that which has been again and again propounded by the bhagavan sri krishna and also bhagavan sri ramakrishna the swadharm is an unique concept so whatever the responsibility that you have accepted whatever the words or the promises that you have given you must keep that in a completely detached way you will get the same benefit of a monk who is having the sadhana in a completely detached in different place so don't think that you cannot realize god you can majority of the devotees of bhagavan krishna were householders but they exalted life that they were having you just follow the swa dharma and you will also find the blessings of bhagavan's ramakrishna which you will feel the peace and joy and love for all thank you the next question is from devashi she is asking how to deal with a person who are very selfish by nature and because of which other people connected with them their mental health is going bad is it all due to bad karma so of course it is bad karma because the human life is so precious but unfortunately not understanding that some people in the small little group they are thinking i will get these i will get that so what actually they are thinking we don't understand but the question that you have asked how to deal with them in the first place if it is possible try to avoid them as maximum as possible because rectifying them is a process but if you think that it is not possible so it is better to as maximum possible avoid them so your mind is not agitated and when that type of situation is coming pray to divine mother mother this is a very peculiar situation i like to get rid of it and i believe the sincere prayer is always answered and mother knows the best she will surely help if you are sincere genuine to get out of that the mother will help you and you will suddenly you will find there is no problem before you thank you devjan is asking does consciousness and atman hold absolutely different meaning please explain the atman is nothing but consciousness now when we talk about the consciousness it is all-pervading consciousness and when we talk about the atman the same atman it may be indicating the all-pervading consciousness and sometimes atman is an individual soul which is also the part of the consciousness it is the consciousness which is known as atman thank you sunnis of energy is asking how to get mental strength during sickness oh that is so in the sickness you know the naturally body and mind is weak so obviously we become weak but if you practice that's why we should start practicing religion when you are young when almost in the very ah what's called child the young age if we practice that that helps but anyway if you keep a photo of maybe if you believe masaratha muni devi and look at the mother and pray to mother mother i am really suffering as because she promised ma sarada is the goddess and she is having all power if you have that faith keep the picture of masarada and pray to mother mother i am suffering physically and mentally please be with me you will find the solace you will find the strength and something or other will happen you will surely be free from the problem that you are right now facing so i believe in this so i am telling you that thank you so let us conclude with this mantra need [Music] is [Music] [Music] [Music] namaste [Music] you