Gospel of Sri Ramakrishna Lecture 039 on 20-July-2021

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGADGURUM HADHA PADME TAYO SRIDHVA PRANAMAMI MUHUR MUHUR Before we start our today's class on the gospel of Sri Ramakrishna, there is one question which is being repeatedly asked. It was in the past, now in future also people repeatedly will ask the question. What was the question? That why did Sri Ramakrishna advise every sanyasi not to be with a woman for long, not to speak to her etc. Why are women specially isolated and made targets? I also had dealt with this question and I have given the answer and history repeats itself. So the question will come up again and again. So what is the answer? First answer I would like to give is this. When Sri Ramakrishna was advising people not to be in close contact with a woman and by woman it means not a mother, not a sister, not someone like a grandmother, not someone who is looked upon as an object of temptation. SPARISHA VISHAYA The same thing Sri Ramakrishna used to speak of about men to women. There are so many instances are there. Unfortunately, no woman has ever recorded her conversations with Sri Ramakrishna excepting a few reminiscences that we get where Sri Ramakrishna we know had definitely advised women to avoid men. Just as there are what he used to call avidya laden women, there are also avidya laden men are there. That is the first answer. What is the second answer? Conventionally, here many of you may not agree with what I am going to tell. The bodies of men and women biologically are created for different purposes. The body of a woman biologically is there to propagate the species. So even today you find of course both men and women that it is the women who dress themselves more than men in a way they are trying to attract people. Even those who are supposed to be married and chaste, even they commit a grave error in exposing themselves, their various parts of their bodies. It is to attract other people's attention. Apparently, I am a married person. You do not mess with me but I would like to be appreciated. But if my understanding of psychology is right, I am a very desirable woman and I would like to be an object of your attraction. If it is unmarried woman, probably she is right for some reason. But if it is a married woman trying to attract anybody excepting her lawful husband, it is downright wrong and it doesn't lead to spiritual or any type of, even to speak of dharmic progress etc. So that is psychology I am talking about. Traditionally, most sannyasins were only men. Though we get a few sannyasins here and there but they are far and few but most of the people even today are what we call the gender male and for every male the greatest object of temptation is the opposite body, gender, opposite gender. Why? Because that is how nature had formed. Man doesn't give birth to a child. It is the woman, it is the woman's nature to attract and she doesn't want to attract only everybody and anybody. So the species she wants to attract, I am giving the general natural explanation though it doesn't apply to the present day that the strongest male should be attracted to her. We see it in nature. We see it everywhere. But to speak frankly, nowadays things have changed. It is the money, it is the celebrity and it is the power and above all the power to accumulate money. Money has become the greatest factor of strength, safety for a woman or children. This natural instinct has not gone. So it is a general biological response, very very natural response and every woman I think is very choosy, picky and choosy whom she wants to mate with. But a man being only a contributor of his seed, he wants to place his seed in as many vessels as possible instinctively. Probably that is the reason, I think that is the reason but you are absolutely free to form your own opinion. Anyway, what we need to understand first of all, when Ramakrishna used to talk with women and plenty of women, what was his attitude? Were they attracting him? Even when a most beautiful public woman had come, he looked upon her as mother, divine mother. That was how his attitude was. I am a child, I look upon every woman as my own divine mother and as my own Garbhadharini Ma, biological mother. That attitude, Sri Ramakrishna had never deviated from it and what he assiduously practiced with complete awareness had become a very natural thing when sufficient spiritual progress is made. Here is the secret. The secret is we can overcome any of these temptations and of all the sense organs. It is only the sparsha sukha, the maithuna sukha, the pleasure of joining both the male and female, maithuna. This is the most intense and at that time the mind of both the woman and man can never go anywhere. This is the nature of psychology. I am adding a little bit. Any pleasure attracts our mind, focuses it, makes us forget the whole world but that pleasure which makes us completely oblivious of the world for a longer period of time and that is possible only through the sparsha indriya not through any other thing and the sparsha indriya naturally is added to what we call general world, love in general. A man loves a woman, he marries her and soon it turns into not merely a physical object but a cherished object, beloved and through her when he begets the children she becomes even more adorable to him or it should become but that was how the rest ashram was maintained by people long, long back. Interestingly, I don't know whether it has anything to do with it. Even the wife of Gautama was deviated by seeing the Indra form of a Gandharva, Indra and Indra also was attracted to this woman. Till now I cannot understand how an apsarasa like Shachi Devi or the wife of Indra, how he could be attracted to a mere mortal woman. It passes my understanding but impossible to understand Mahamaya. Therefore, Ya Devi Sarvabhuteshu Brahante roopena samasthita Namastasyai namastasyai namastasyai namo namaha I am not sure whether my answer had satisfied you but take it this much when Shri Ramakrishna talked about women only he was talking to, when he was conversing with men and when he used to condemn the attraction of the men to women only when he was talking with the women and the number of women he was talking with was much fewer than his male devotees so that's why it has come I will close this answer with a small incident when this Bengali Shri Ramakrishna Kathamruta was being translated into English language chronologically by Previous Swami Nikhil Anandaji he wanted to use the word more like not woman and gold but lust and gold but curiously maybe Shri Ramakrishna's will there was the niece of President Roosevelt who was a close devotee of Swami Nikhil Anandaji she objected to it and said you Swami, you can't change Shri Ramakrishna's words you did not use the word Kama you used the word Kamini and therefore we have to retain that word and in the Gospel it is explained by woman is meant to the power of attraction undoubtedly in this whole world it is the female which attracts the male species and I think that is the reason why Shri Ramakrishna was cautioning every man and especially he used to caution Sannyasins means spiritual sincere spiritual aspirants with this we will continue our Gospel class so we have entered into a most marvelous topic God does God have form or is he formless the categorical answer is that according to the concept of man God can be with forms and in fact I will come to that God can be without forms and God is also beyond form and formlessness meaning when we transcend the mind then there would be no this what is called distinguishing concepts will not be there anything that distinguishes is qualities and forms of course where there is a form there would be a name so this is what Shri Ramakrishna is trying to say don't give a categorical answer God is either with form or without form for those who want to worship to adore to come nearer to God God is with form and for those who would love to think of God without form of course he has a freedom man has complete freedom to think of God in any way he likes and that gives a tremendous boost to freedom anybody and as I warned you in my last classes if you see a person worshipping a small stone by the roadside and we are all worshipping stones only in the roadside when you go to that holiest of the holy places for Shiva Kedarnath that Kedarnath Shiva is nothing but a huge piece of stone lying there somebody had seen something very divine in that stone maybe somebody was sitting on that stone and performing tapasya as I mentioned many times it is not the stone which makes us holy it is the spiritual aspirant he creates a special vibration whenever he uses a particular place and that place will be vibrating with spirituality for a long time so Narada Maharshi in his Bhakti Sutras had pinpointed that fact holy places are made by holy people and thereafterwards other holy people go to add to that holiness because whenever we go to holy places we take we borrow and the power of that place will be coming down and down but occasionally a greatest soul a realized soul is spontaneously attracted to that place and there he will make that place full like Dhena Bank, Lena Bank so if everybody is borrowing money from the bank bank cannot sustain we also somebody has to deposit and a richest person will deposit it and that is how his holy places are even today maintained so there is a belief that whenever a person realizes God he has a natural desire by the will of God to visit holy places this time not to receive something from there not to borrow but to lend his whole spirituality will make it whole so that other people can take the advantage but of course like any other borrowing we are obliged to make it full after some time so is God with form without form he can be anything that you want to be I will share with you a story which I shared many times Bhagavan Krishna supposed to be the king of Dwaraka and there was a painter and the painter had a desire I would like to paint Bhagavan Krishna if I can do it then my business will improve when people come to know that I could draw well I went got permission of Krishna made him sit quite a number of times to make sure his portrait will come out well the day was fixed after it was completed and Krishna also was invited and hundreds of people came and then Shri Krishna himself inaugurated by removing the cover and everybody started laughing because it was unlike any there was no resemblance with Shri Krishna's face at all so the artist was stunned he thought I must have committed a great mistake second time he obtained permission of Krishna did the same thing and it was even worse than before third time he did it with the greatest attention it was the worst portrait anybody could paint then the artist was in despair so he came to the president of the Ramakrishna order and he said sir please help me this is the problem and immediately the president of the order had whispered something in his ears the artist went back announced I am going to bring the portrait make a portrait of Krishna and this time thousands of people came to enjoy the fun of the discomfiture of the artist so Shri Krishna also came and he himself inaugurated the fourth time also and he removed the covering and everybody was astonished because it was exactly the same face of Bhagavan Krishna so what was there he simply placed the cleanest mirror as his in the place of his portrait now Bhagavan take any form you like change any form you like and peep inside the mirror and my mirror will reflect exactly what your face looks like you can't escape this is Hindu attitude Ekam Sat Vipraaha Bahudhaava Nanti God assumes as many forms as any type of form man wants it could be animal it could be a bird it could be a plant it could be a piece of stone it could be anything there is no bar very briefly you must have heard many times from me how is it possible because my friend this world is nothing but a reflection of the God only in the form of existence in the form of chit or knowledge and in the form of happiness so every object in this world is a fit object only because it is none other than God himself recognize God in every bit of the world that's why Hindus have chosen particular representations as symbols of greater manifestation of God and then he said that if you see God more in a stone then that your perception of God in that stone itself will take you to the real God so whatever forms we take they're just two doorways so Shri Ramakrishna said Jyotho Moth Tatho Poth as many mirrors so many reflections as many faiths so many pathways both but sincere belief should be there so here we have to understand does God assume a form our answer is it doesn't matter there is not much difference between twiddledom and twiddledy what does it mean? it means every concept of God is a thought in our mind think of God as Venkateshwara Krishna Rama Lakshmi Saraswati Durga Parvati anything it doesn't matter but what matters is one should be endowed with Shraddha and then only a person's response his own mind will response when there is Shraddha does God assume a form? apparently yes how could he do that? he simply you made your mind a mirror you mind you make your mind like Krishna's form God takes on Krishna's form make it a tree's form God takes on tree form it is a vritti it is a thought and any thought provided we are aware of it can take us to God and that entire philosophy is summarized whenever devotees take their food they are supposed to utter this beautiful mantra it is called this is the secret the person who offers the person that the object that is offered the fire into which it is offered everything is Brahman the instrument through which this object is offered the ladle the what we call the handle the spoon that is also Brahman what does it mean? there is nothing other than Brahman if somebody behaves in this way then what does he gain? Brahma Karma Samadhi through this Brahma Karma through this action of perceiving everything as Brahman Brahma Samadhi he attains Brahman Samadhi means making the mind see everything as Brahman this is called Brahma Karma Samadhi that is to say in simple words man sees nothing but God including himself so now we will proceed the three concepts of God you remember for the lowest mind it can think of God with forms with names with qualities for an advanced person there would be no names there would be no forms but there will be qualities but names and forms as well as qualities are thoughts in the mind just as when we enter into deep sleep we don't see perceive the world of innumerable objects but there is a concept of world in its wholeness that is condensed idea of the world and that is what when we don't see the differences we do not experience the differences therefore we say I do not know or I did not know anything meaning that there is only one thing and me and that thing is the same so where is the question of my knowing something to know something I have to be separate and that known object should be separate from everything else it must be only a singular object but the whole universe become one concept of pure existence pure chit pure ananda that's why Ananda Bhuk Prajna Tritiya Ananda Bhuk he enjoys such tremendous bliss it is not sukha not dukha but much much higher than that but the only problem is this for a very short time deep sleep doesn't come when we wish it doesn't go when we wish it comes at its own pace and it also leaves when it wishes to do if we can make this state permanent with pure awareness pure consciousness that is called Nirvikalpa Samadhi this is the difference between Nidra Samadhi and Nirvikalpa Samadhi in Nidra there is a thought but this thought is not divided it is just one single thought that there is something here and I cannot see the difference there is something so I have knowledge of that something but I cannot express it because mind is not functioning Indriyas are not functioning so that is the reason we have to understand it in my last class I quoted certain things from Swami Vivekananda and they are worth repeating then I will just repeat very briefly about idolatry a where would I have been if I had not been blessed with the dust of the holy feet of that orthodox image worshipping Brahmin if any person can become the greatest realized soul by worshipping idol as Ramakrishna had done I would not hesitate to follow him if that can give me the same realization this is I put it in my own words so Swami Vivekananda goes the secret of image worship is that you are trying to develop your vision of divinity in one thing what is the secret of image worship you choose one aspect of God perhaps Krishna and try to divinize it if you succeed in it then the to see the whole world as divine for such a person who could visualize complete divinity in one object would be absolutely a walkover there is no ayasa or difficulty involved at all that is this tremendous Sutra Vakyas of Swami Vivekananda the test of having seized to be an idolater is how do we know I have gone beyond the idol worship when you say I does the body idea come into your thought or not if it does you are still a worshipper of idols because body and we are all body worshippers not only body worshippers we don't know anything excepting the body so we are attached to our wealth our health our relations our prosperity bank balance power prestige very interesting thought I will share with you supposing somebody says I am not interested in money but I want I am interested in power what does that mean or I am interested in name and fame everybody should know my name and fame and how does anybody will know your name and fame are they looking into your mind or are they looking into your body and say this is so and so this is the son or grandson or the father of so and so and he did the greatest good ultimately it comes only to the body level nothing excepting body level whether it is bodily attraction or it is name fame money power possession and the desire to know and to be known by everybody body is the only root cause and without body the mind doesn't remain doesn't function excepting for a very short time after death we will discuss it when the time comes but in fact I have already discussed it even after when this body falls off we carry a blueprint of the body which type of body we would like to acquire through the samskaras impressions accumulated from our past birth Swami Vekananda tells us this is a gigantic symbol we are worshipping he who says he is the body is a born idolater and if he doesn't transcend it he will be a dead idolater worship of society and popular opinion is idolatry what does it mean I want to be like other people other people are normal I do not wish to be abnormal so I have to adhere to the code how they walk how they talk how they dress how they eat what they eat what they listen everything must be this is the greatest idolatry in this world only by realizing I am not the body-mind when a person realizes he goes beyond idolatry and he says I am divine that's not idolatry because that which keeps us in bondage is idolatry and that which frees us from every type of limitation is divinity now we have been discussing types of Upasana Upasana means contemplation what does it mean we choose a form and we choose to develop a relationship with that form and that process by which we develop our relationship with our chosen concept of God either in the form of a symbol or an image etc or in the form of some natural symbols like the sun, moon etc and that is called Upasana Upa means nearer Asana means to be seated literally but the real meaning is I want to be one with my chosen deity and I move nearer and nearer until I become one with him it is like a huge river is moving slowly towards the ocean and it surges and you can also understand the nearer it is approaching and it senses I am approaching the ocean my home I have come I am born here so I am approaching my home real home and it becomes more enthusiastic more powerful as if it cannot wait to embrace its mother and father its mother and so it rushes forth so like that we are also going to rush forth that process which hastens our nearness to God is called Upasana or Contemplation Every aspirant as I briefly mentioned in my last talk should know what type of mind what type of orientation the mind has whether it is a man or a woman there are three types of orientations are there form-oriented sound-oriented and self-oriented what does it mean? For some people the eyes are very powerful such people can become good painters and they can remember the faces of people they never forget some faces whether they like or dislike some people their forte is sound by just hearing the sound they can identify who is making the sound and it is a very good exercise here is that exercise one day you sit in your room close your eyes and listen to all the sounds that are going on around and identify how many sounds you heard and each sound is originating is it from a cricket from a dripping tap or from a passing car or some musical note some bird singing etc this is a great aid in concentration and also in developing our awareness first form-oriented it is called Rupa Rupa Upasana second is sound-oriented it is called Shabda Upasana third is self-oriented this person it is easier for this person to identify himself either with the mother or father like a baby it is said by psychologists child psychologists the child psychologist is not childish psychologist psychologist who specializes in the psychology of the children that until certain age every growing baby it identifies only with its mother and father and it doesn't know anything else some people have developed this concept I can identify myself with Kali some examples also I will give so these three types of minds are there if we know what type of mind or where is our orientation which is easier for us a form or a sound or this a thought process then accordingly our sadhana should be there I have heard many direct disciples direct disciples some people who are given the mantra of a particular deity and asked the disciples to focus upon the Murthi a visual form for some people you close your eyes and you just repeat the mantra and focus your mind on the sound but for some people both have not been given you meditate on identify yourself with Akasha I'll come to that point later on if the aspirant knows and the guru is supposed to know about it it would be much more helpful then in Vedic times the people did not have images like ours they did have images but mental images but focused upon natural experiences the sun, the moon etc during the Vedic period nature itself is considered as divine for that there is also Vedic authority is there which I will shortly come to so what is that authority? the Taittiriya many other Upanishads every Upanishad practically but I will tell you from Taittiriya because it is easier to understand first this Atman manifested itself grossified itself as space space grossified itself as air air grossified itself as fire fire grossified itself as water water grossified itself as the earth earth manifested itself in the form of food etc through as plants, animals etc and so everything in this world that is with life is the product of these five elements and especially our body is predominantly it is a product of the earth food anna prasamayat purushaha so Sri Ramakrishna is talking about this Vedic culture Vedic culture means culture of the Rishis culture of the Rishis is entirely totally different from our present modern culture which is called Dharmic culture or Karmic culture or Pauranic culture but Upanishadic culture that was the culture people were familiar with that's why so many Upasanas for example in Taittiriya we get Samhita Upasana in the very first Valli called Siksha Valli I will just give because the topic has come what is Samhita? Samhita means that which is closely kept together you know the grammatic roots when the vowel A and there are two vowels A aa hrasva and dergha short and long alpaprana mahaprana any word ending with a hrasva or short or long vowel if it comes the next word begins with a vowel same vowel for example r aa the result is it both of them are combined it's called Sandhi Samasa is a conjunction of the words Sandhi the conjunction of the syllables when two similar syllables are together then invariably it becomes prolongated Mahaprana for example so if it is e it becomes ee if it is u it becomes oo but if it is different vowels a plus e becomes a a plus a becomes o or au this is how Omkara is constituted when the time comes I will repeat it once more but here this is a common way to teach Sanskrit grammar to any ordinary child but then this is a Upanishad it's a spiritual science so it turned this upside down and then it made it into most wonderful Vasana aa is the lower reality and upper aa is the higher reality combine the lower reality with the upper reality like these vowels both end in the upper reality and that is how they extended it and said so mother is the lower form father is the higher form and their union is that which brings them unites them together and the result is children meditate upon it what happens? mind becomes pure mind becomes concentrated mind becomes expanded finally mind inquires into the higher truth as a result of this Upasana every Upasana is identification with the highest reality lower consciousness identifying as the higher consciousness and finally this higher consciousness leads us to knock at the doorway what is there beyond this door? oh lord I'm not able to peep through because there is this huge unbreakable irremovable with this golden your golden disc of Maya is covering your face I want to see your face please open only you can open that I have been able to reach until this state where I can behold your face covered with a golden disc it is also thy grace but now I self-effort fails here please out of your grace open and then a lord listens because it is not begging it is a demand if a worker worked whole day he doesn't beg for wages he demands them and said you have to give I have a right over it so the aspirant says my whole life I have devoted only in your name satya and dharma satya is the truth dharma is practicing putting that truth into day-to-day practice so I have reached because of that so I have a right and then the lord smiles and like a mother removes the veil and immediately this person he knows now that you removed I know that truth in you I thought you are separate the truth in me is separate but the truth in you and in me are exactly the same the same purusha is within you within me the same purusha is in the individual and in the also universal cosmic now that I have come to you I know there is no individual there is no universal whatever is is nothing but that pure one so Sri Ramakrishna referring to this old rishis once a devotee passed a what is called disrespectful statement about the contemptuous statement rishis must be fools not to know this truth Sri Ramakrishna became serious and retorted this is not exactly from that place but never say like that and then he went on to describe the rishis of old attained the knowledge of Brahman one cannot have this so long as there is the slightest trace of worldliness how hard the rishis labored early in the morning they would go away from the hermitage and would spend the whole day in solitude meditating on Brahman at night they would return to the hermitage and eat a little fruit or roots they kept their minds aloof from the objects of sight hearing, touch and other things of a worldly nature only thus did they realize Brahman as their own inner consciousness this is the opinion or depiction of Bhagawan Ramakrishna because he himself revealed in those golden times to these golden rishis in the form of a swarnamaya purusha from top to the bottom he is pure gold the Upanishads statements have a close relationship whatever be the Upanishad so in Isha what is called Hiranyamaya Patrena same purusha is contemplated as Hiranyamaya Purusha so this Atman is worshipped in the form of fire sun air mind etc when in the Vedic times these were treated as pratikas pratika means representations pratika means that which takes us like a symbol like an arrow symbol the temple is this way the railway station the platform number 9 is this way it takes us to our destination every pratika is something that will guide us silently towards our destination so as I said that there are several types of Upasanas are there one is called Adhyasa Upasana what does it mean? Adhyasa means superimposition so you superimpose the highest qualities on a superior object then Sampad Upasana superimpose the highest qualities on an inferior object third Ahamgraha Upasana Shivoham Shivoham for example even this Ahamgraha Graha means to catch hold of through our limited Aham this is not Paramatma Aham this is limited I and superimposing upon it I am the sun I am the Shiva I am the Vishnu I am this air I am the fire I am the earth I am the food I am also the eater of the food Ahamannam Ahamannam Ahamannam Ahamannadoh Ohamannadaha Ohamannadaha so this Ahamgraha has three steps the first of course that means what when this person wants to impose upon his own self something higher he is at the same time not advanced aspirant so he will look at the lord and say you are superior and I am inferior but definitely there is a relationship between the two of us because we are made up of the same material I am a small divinity you are the universal divinity Das Oham I am your servant this is the lowest step then Aham Brahmasmi this Aham Brahmasmi so the next stage will be I am not somebody separate but I am a part of you Visishta Dvaita insists upon everything has come from god everything is divine but it's small small small divinity each separate from each other some are a little bigger bubbles others are smaller bubbles this analogy is a beautiful analogy often we give in Vedanta there is a big river or ocean for example there are innumerable waves big wave small wave smallest wave and a bubble etc a bubble is made up of what? nothing but water and that is surrounded with or bloated by what we call a small amount of air air plus water is called a bubble but what is the most important thing not air but water that's why we call it water bubble not air bubble okay the next step is to know that I am water but I am also in a particular form this is called bigger wave bigger wave is the guru wave and smaller bubbles are shishya waves but the bigger wave says my dear once upon a time my nature is also a bubble nature but my guruji he simply fell upon me all the bubbles were burst and then I realized I am my guru I have become a big wave this is for the second part I am not separate from you I am not a small bubble I am a part of you just as a wave knows I am part of the water but then a time will come and this is represented by Advaita then there is no bubble there is no wave small, big shishya or guru everything is one and that is called Aham Brahmasmi these are the three steps and of course we have no choice but to follow from the lowest step because we have not even come to the lowest step that's why Swami Vivekananda again and again cautions us each soul is potentially divine do you feel you are potentially divine or do you feel that I am a wretched human being man or woman and I am subjected to so many bodily temptations bodily desires etc at least let us say I am not the body though I have a body to say that I am not the body is to separate ourselves from the body then only comes I am not even the mind but I have a mind so I am separate from my body separate from my mind but I am pure consciousness who but for whose cognizance the body will not know it is a body the mind doesn't know it is a mind these are the three steps even in that Aham Graha Upasana now this Aham Brahmasmi I am the pure consciousness also in its counterpart or Bhakti literature is progressed in five steps as many of you know by this time after hearing me especially Vaishnava literature delineates outlines the progress of a person in five bhavas bhava means dominant mood dominant mood means dominant understanding of the mind first is Shanta Bhava second is Dasya Bhava third is Sakya Bhava fourth is Vatsalya Bhava last is Mathura Bhava if we understand it and by analyzing them properly we understand what the Advaita is talking about dualism qualified non-dualism and complete non-dualism is same thing being expressed in the form of Shanta Dasya Sakya Vatsalya and Mathura what does what do I mean by this time you must have guessed what I am going to speak about Shanta Bhava means like a one neighbor one good neighbor having a relationship with another good neighbor but this is not the idea that Rishis had about Shanta Bhava I will come to that in my next class but what it means here is there is regard there is mutual dependence mutual goodwill and they look after the welfare of each other and they help each other there is tremendous selfishness is there but there is not much of intensity of love there but as soon as a person says this is my master it is not the master employing the servant it is the person voluntarily serving like every mother is the greatest Dasya Bhavi when it comes to the service of our children including her husband who increasingly behaves like a child especially after middle age and there is no one to appreciate that poor fellow he comes home and says what are all the tremendous achievements he got in the office and the poor wife has to patiently listen to that and her eyes will go wide my God you did all those things and he is self-satisfied and he feels his wife's cooking is appreciated and he goes on middle-aged person and how do we know because the Madhya Pradesh starts growing enlarging itself and when he walks it is the MP that walks beforehand then he obediently follows that is the Shanta Bhava a little goodwill attachment but as soon as a person becomes Dasya this is my master he knows better than me by serving him I am going to get lot of things a musical student a science student a medical student a management student any student the relationship he has with somebody who knows better is this Dasya Bhava I will serve him and he will teach me what I want to learn this includes much more than Shanta Bhava he will have to maintain whatever the master says he has to be completely serene taking everything in his stride never getting annoyed and why my master scolds me always there must be something wrong with him never considering there is something wrong with him only for my own good he is doing he must be absolute Shanti Shanta Bhava that is included but he has tremendous faith by serving him he can uplift me no one else can uplift me this is called Dasya Bhakti Dasya Bhava and this Dasya without Dasya Bhava Dasya Bhakti will not develop Dasya Karma cannot come so this Dasya Bhava includes the Shanta Bhava that means whatever joy a person is getting from Shanta Bhava is included in this then this Dasya Bhava in course of time matures into Sakya Bhava see here there is a lot of difference how the master sits where the master sits where the servant sits but in the Sakya Bhava they put their hands upon each other they eat from the same plate they even lie down in the same bed they have nothing to keep secret their thoughts they share everything this is the Sakya Bhava of the Gopas Sakya Bhava of the Gopikas and that is beautifully highlighted in the life of Krishna all these Bhavas are there this includes the joy of the Shanta and the joy and knowledge of Shanta and Dasya and when this devotion matures a little it contains all the lower three and that is called Vatsalya Bhava that is God is my child is one mode and second mode is I am a child of God or God is a child of me and this mode it contains the joy knowledge happiness activity of all the other three but still complete identity no mother no father will ever identify completely with the child Tano Mana everything it is this complete Advaitic non-dual indivisible identification can come only in the third mode which is called Madhura Bhava and that is how when a Madhura Bhava is attained through the practice of Bhakti a person says I am the you are me this is how Akhanda Brahma Karurthi is attained there are so many wonderful things we have to understand and I will come in course of time we will all enjoy hope it is not becoming too you are not too impatient why is this Swami carrying on and on and on well at least listen patiently that will be great treasure for all of us for me also so I will stop here may Sri Ramakrishna Holy Mother and Swami Vivekananda bless us all with Bhakti Sri Ramakrishna