Post Aarathi Talk 03 on 17th April 2017

Full Transcript(Not Corrected)

Yoga Sutras have a wonderful remedy. Even if you think of what not to do, it will only reinforce the bad habits. That's why Pratipaksha Bhavana, you have to think the opposite of what you want to get rid of. So, if a man goes on saying, for example, I am a sinner, I am a sinner, that idea, even though he is using negative language, is really reinforcing. You know the CBT? This is what they do. You, if you are thinking negatively, think positively. That is called power of positive thinking. There was a person, he made this idea very popular, power of positive thinking, Norman Vincent Feeley. And there is a lot of truth in it. The only thing is when we are talking, we cite the authority, and then we are quoting from Sri Ramakrishna, from Patanjali, Swami Vivekananda. Whereas, he caught hold of that idea, but he puts it in such a nice manner, it catches the attention of people. That's their greatness. You know how many millions of people have bought his book? And it really helps. The only problem with that is, power of positive thinking, people do not persist. First few days, it works very nicely. And after that, there is a problem. Because the problem is not with the thinking. Problem is, the moment some small upset happens, he says, I knew already that this is not going to work. And that reinforces the past samskara. That is why there are lots of things which Sri Ramakrishna has pointed out. So much deep meaning is there, you have to meditate upon. Come, do you know what this thing says? The wretch who goes on saying, I am a sinner, I am a sinner, he will never come out of it. You should say, what? I am the child of the Divine Mother, how can I be? Maybe I have committed. So, at first hearing, this appears to be an impractical remedy. So, was Sri Ramakrishna denying that we are sinful people? He was not denying, because unless we are sinful, how can we be in this state? So, we are sinful, double-fold sinful, doubly sinful. Do you know what is doubly sinful? We don't know. No, no, our degeneration, degradation, the original sin is called ignorance. In ignorance, under the influence of ignorance, we do so many wrong things. So many wrong things. Even a person who knows eating too many sweets is not good, still he persists. He knows. A drunkard knows drinking is not good. A drug addict knows drug eating is a bad habit, it is ruining families. You know, there are certain habits which do not ruin families so much. For example, if somebody is addicted to tea, there are people who want 20-25 cups of tea in a day, coffee. But there are certain substances, like alcohol, drugs, they are ruinous, really ruinous in every sense of the word. But do you think only stupid people drink? Very intelligent people do that. What is the problem? They are getting something out of it. What is it? Temporarily, their mind is relieved of a lot of problems. Temporarily. Like small babies, you know, how do they comfort themselves? Self-comfort. Do you know? This is called self-comfort. When there is nobody else to comfort, this is self-comfort. Later on, when we grow up, this term is substituted by many, many things. The point is, Swami Vivekananda said, you are the children of immortal bliss at the Parliament of Religions. Does it mean that he denied sin? So, you know what is the meaning of sin? See, Christians use the word in one sense. Vedanta uses that word in a different sense. Ultimately, it means one and the same thing, more or less. But it is interesting to know, according to Christians, what is sin? Man became sinful when he deserved God. You know, God told him, and he was a supreme psychologist, if God wants man to deserve Him, and if you want anybody to deserve you, simply say, don't do this. Don't enter into this room. Don't see this picture. Don't read this book. Don't watch this movie. You are making sure he is going to do that sooner or later. It's a perversity. Why should I not do that? And even in spiritual life, that's what happens. So, there was an example. Swami Yogananda was a very, very weak-hearted person. But it goes by the name of soft-heartedness. We can't tolerate hurting any creature, etc., etc. So, what happened? Sri Ramakrishna wants Swami Yogananda to grow spiritually, to evolve spiritually, it is good to be soft-hearted when it is necessary. But a person must know when to be soft, when to be hard. That discrimination is very, very important. And that's why he got that lesson when in the boat some passengers criticised Sri Ramakrishna. He did not do anything. So, he got scolded. Swami Niranjanananda did the opposite. He was about to drown the whole boat. Then also Sri Ramakrishna scolded him. Because that also, hard-heartedness, to be very strong, is very, very important. But he should be soft when it is necessary. He should be strong when it is necessary. He should know when to do it and when not to do it. So, one day Sri Ramakrishna wanted to teach him a lesson. So, in his room there was a cockroach. And Sri Ramakrishna told Swami Yogananda, take this cockroach out, kill it and come back. So, Swami Yogananda took it out and Sri Ramakrishna was not watching. So, he left it somewhere and then he came. But he did not understand. Sri Ramakrishna was not a third-class teacher. He was a first-class teacher. As soon as he returned, the first question was, did you kill? He could not say, I did not kill. He could not say, I killed. Because nobody can tell an untruth to Sri Ramakrishna or Swamiji. They had that peculiar power. There was a reminiscence of one of the disciples, I forget, Nanjun Rao, I think. Swamiji was in Madras and he used to speak with some young men. One of those people has written his reminiscence of Swamiji. Then he mentioned something, O unto the man who thought an evil thought, wicked thought, undesirable thought. Because the moment that thought arises in the mind of any person, even if the person is sitting behind Swamiji, he would look at you. He knows, that person knows, Swamiji knows what thought is coming in my mind. And the person is aware, that Swamiji is aware. But he would not expose it to anybody. He just lets him know, be careful what you are thinking, because I know what you are thinking. Because Sri Ramakrishna knew, so nobody can really tell a lie to Sri Ramakrishna. You have not come across such a person. If you come across, you will understand what I am talking. You cannot tell, even if it is most uncomfortable. But there is something very wonderful there. The kind of thought which will make you thoroughly embarrassed, uncomfortable, ashamed in front of others, you can freely confess to people like Sri Ramakrishna. Do you know why? Because they are like our grandmothers. Grandmother is much better than mother. Do you understand why? Mother may put some conditions. You can't eat more than one chocolate, etc. But grandmother says, forget about your mother. If the child says, can I eat one? Immediately she will say, no, no, take two. That is called grandmotherly treatment. Now Sri Ramakrishna knew. Swami Yogananda said, no sir, I have left it outside. Sri Ramakrishna became very, very grave. He said, if you disobey me in small matters, tomorrow you will disobey me even in serious matters. And there is a big psychology there. If you think, this is a silly thing, doesn't matter if I eat one more sweet, what happens to me? This is our deceiving mind's logic. After all, this is a sweetmeat. I can have one, I don't have diabetes. But the point is not that. The point is, if you let the mind dictate to you in small matters, and it will make you obey even in serious matters. But that we are thinking, we are self-certifying. I am so wise, in small matters I will be loose, in big matters I will be very strict. That's not going to happen, unfortunately. So that's why, it is not that Sri Ramakrishna did not appreciate some Yogananda's compassionate, soft heart. Soft heart is wanted. That's why there is a Sanskrit shloka. What is that? Vajradapi kathorani, mruduni kusumadapi. Can you understand? Vajradapi kathorena. A wise person's, great person's mind is more hard than adamantine, than a diamond. Because diamond is the hardest substance on earth. But at the same time, mruduni kusumadapi. It is softer than a softest flower. But every flower is not soft. Some flowers are quite hard. There is one flower, it is like coconut almost. And if you say with that flower, the other fellow's head will break. You know Prince Charles, he was one day going through the street. So one lady, she said it with flowers. Took one bunch of flowers. He was expecting that she will present the flowers. But as soon as he went near, took and gave one. And unfortunately the photographers are all videographing and all those things. So in spiritual life, it is necessary to be soft. It is necessary to be very hard. But we should know when to be hard and when to be soft. In our case, you know, we are unwise people. Otherwise people. Understand? Two types of people, wise and otherwise. So otherwise people have these two qualities. Ujradapi kathorani, mruduni kusumadapi. Wise people also have these two qualities. Only thing is they use in the opposite ways. When a temptation comes to an otherwise person, he will be softer than a flower. Means easily gives it. But when it comes to a hard spiritual practice, he is adamantine. No, I am not going to think of God. He is as hard as a diamond. Whereas a wise person, when it is a good thing, something good to do, he would do it in spite of a forest of obstacles. But when it is required to show very softness, even to a sinner, even to a fallen person, they will be so very soft. And there was a very funny incident that happened in the life of Swami Vivekananda. Swami Vivekananda was presented with a very costly set of what do you call this? Cups and saucers and all. What set? China, no? China. From America. Not China. It is from America. So what is it called? What set? It is called tea set. It is called tea set, you know, the whole Kamandalu like this thing and coffee. You know that beautiful dish with a tea pot like that? Kamandalu is exactly like tea pot. So for sadhus, you know a Kamandalu. So always a sadhu has to carry, you understand, a Kamandalu water pot. It is made out of some gold. It is wooden. So it will have a sprout like that. And then he can, always he carries. So somebody observed one sadhu. He said, Rama, Rama, what are you using it for? You are taking the same water pot for answering calls of nature. You are taking the same water pot to take bath and drinking. You are taking the same water pot for doing abhisheka to Lord Shiva. You know, three in one. This is called three in one. For a sadhu, it is permitted. Otherwise, you have to have three sets. And that is horrible. That is what householder's condition. For a sadhu, you know. So he said, it is nothing of the fault of the water pot. How, with what bhavana, we use it. And what is there? If you want to worship God, do the same thing. Like one of the tribal men in Andhra Pradesh, Sri Kalahasti, there is a beautiful temple. Sri Kalahasti in Andhra. Very famous. So there is Sri Kalahasti, Shiva Linga. And one of the most famous, this one. So there was one hunter. And he wanted to worship Lord Shiva. And he was offering half-cooked meat and other things. It is a big story. But the essence of it is very interesting. One, hasti means elephant. So an elephant also is coming there. And it was a devotee of Lord Shiva. And it wants to do abhishekam to Lord Shiva. How does it do it? It brings, sucks water. And that means it is your, this, from your mouth water is coming. You don't dare to do it. But God has given only that instrument. What can it do? It brings water and then does it. Yeah. But Lord Shiva was very pleased with it. Because it is doing with devotion. And it is doing its best. If it has got a Kamandalu, it would have done with a Kamandalu. But it doesn't, unfortunately. That is its own Kamandalu. There is no other Kamandalu. So what happened, this Swami Vivekananda was presented this beautiful, very costly chain. Maharaj, one announcement only. Orange car, Honda, JX65. Please. Oh, Vijay's. OK. So one brahmachari was given the task of looking after that chain asset. Swamiji will use, after that he has to wash it. And one day he was careless and the whole set had broken. And Swamiji was very fond of that one. Very fond. But don't mistake, they were attached to it. This is, they wanted to behave like human beings. Now the fun starts. Other direct disciples came to know about it. Swamiji did not know. Now if Swamiji comes to know, they were thinking he will become naturally furious and he would dismiss the brahmachari. That brahmachari was a good man. But it was an accident, a little bit of nirlaksha, we call it, you know, carelessness. And it fell down and it broke, the whole thing broke. So they wanted to protect the brahmachari. So at night when they gathered, the brahmachari was sitting and they raised it indirectly. You know people nowadays, they are so careless and they do so many things like that, for half an hour they went on. You know, just as an example you see, today this brahmachari himself, you know he had broken after all this brainwashing and they saw that by the time Swamiji's mind will become a little acceptable and then he will accept the situation. And then Swamiji looked at the brahmachari and he was enjoying the whole show and then he looked at his brother disciple, Gurubhai and he started scolding them. You fellows, since how many years you have been practicing tapasya? Do you think the china seed will grow old and one day it will die of cholera or malaria? This is how the china seed is going to break. And for that you have been scolding this poor brahmachari for the last half an hour and what have you learnt from me? He started vulta. And then Swamiji called the brahmachari, he said, my son, be careful when you do things, you pay attention to it. That's all he said to him. All these scoldings who got? Brother disciples got. But the thing is, Swamiji knew about it. And another incident also. Somebody presented Swamiji one very beautiful pen knife and Swamiji used it for cutting anything, for cutting lemon, etc. And by the way, you have to understand, Swamiji was very fond of this South Indian rasam. The famous incident was there. One day in America, he delivered one of the best inspiring talks. Most of his talks are absolutely inspiring, but that day it was something even better, extra. And some disciples, devotees, they used to take care of him. Very interesting. When Swamiji first visited America, he used to travel by tram and he used to be lost in contemplation, samadhi. So, the tram comes after going round the whole place to the place where he bought it. And meanwhile, what happens, Swamiji bought the ticket to some station. He doesn't get down. Then the conductor will come and say, you have not paid the money. Several times he would have paid and it would come. Again the conductor will come. This was going on. Not deliberately. He was totally unconscious of his body. Throughout his life, in fact, those who are having Nirvikalpa Samadhi, they would be like that. It is only present like that. Ramana Maharshi, rarely he was conscious of his body. Swamiji was like that. What about Holy Mother? They appear to us as though they are identified with their body, but really not. As I mentioned once, a person has that knowledge, that I am the Self. That is called Samadhi. There is no question of forgetting that knowledge. In fact, once somebody asked Swami Turiyananda, what is the difference between the sleep of an ordinary person and the sleep of a realized soul? Do you know what he said? You know, that question is a totally redundant question because it assumes that in sleep we are unconscious, but in waking state we are fully conscious. Are we? How many people are conscious of what they are doing during their... You know, you remember? I am very peaceful. How restful I am, Swamiji. Twenty years back, I was very restless. Now, absolutely relaxed and restful. It is going on. Everybody is unconscious. When we are doing japa, are we conscious of this thing? That is why Buddhists have a beautiful, you must be knowing, it is called walking meditation. You know what walking meditation is? Be aware of every single moment. So, for example, now my right leg is falling, then my left leg, you know that is how we walk. One leg is on the ground and one leg will be lifting and when it falls, this is how we walk. How many of us notice really which leg is lifting and which leg is not lifting? So, one leg is lifting, now it is lifting, now it is mid-air, now it is slowly descending. Now, which part of the leg first touches the ground? Tell me. You think the whole leg touches the ground at the very first, every instance. No. When you lift also, the whole leg doesn't lift. There is a way, you know, if you observe this one, sometimes the horse running, tiger running, etc., they give in slow motion. Then you can see some animals, two front legs, then two back legs. Some animals, this leg and this leg and this leg and this leg, you know, like this they will be going. Horses are like that and that is why when you sit on horseback, when it is like that, your buttocks will be like that. When it is the other way round, it turns almost 45 degrees and by that time, first time you are going and then you feel that somebody is churning with a saw. The bottom becomes very, very painful for a few days. After that you adjust automatically to the rhythm. Very interesting. So, what is this walking meditation? Every single angle, first comes, never put your leg like that. The only time when you walk through the toe is when you tip toe. Other times which falls best, now you observe next time. Always it is the heel which touches and then it becomes off. Touches, it becomes, touches, it becomes. One has to be careful, watchful, be aware. Like that, go on being aware. Now, some people also question, what is the point in it? OK, you are aware, what your hand is doing, what your leg is doing. It is not an exercise in observing the leg or hand. It is an exercise in observing your mind. Because, do you understand what happens? When you are paying attention, your mind also pays attention, whether your mind is paying attention or not. That is the point. And you go on developing this. After that, whatever thought arises, one part of it is, even now it is witnessing, but we are not aware of our witnessing. Is it helpful, Maharaj? Absolutely helpful. Then what happens? This is what Swami Vivekananda is telling. What is the difference between a yogi and ordinary people? Yogi means spiritually advanced person. Do you think advanced persons do not know what is called temptation, what is called the judgment of good things, worldly things? Don't you think they don't know about it? Let me give you an example. Here are two young people. One is a spiritual person, one is an ordinary worldly person. And he looks at a young woman, both of them look at a young woman. Maybe she is a very, very beautiful young woman. Do you think the yogi is unaware of her beauty? No. You know, this is what we don't think. They are completely, 150% aware of the beauty. But what happens then, that is what makes a difference. For an ordinary person, this is a very beautiful woman. This is an enjoyable object. I would like to enjoy this object. He has no control. He has identified himself with the thought, how nice it would be to enjoy this. You apply this to any object. But when a yogi, before he became a yogi, the same process goes on. The moment he starts spiritual practice, this is a very beautiful, desirable object. That is common to both. But what is spiritual practice? He says, Oh mind, this you think is very desirable, but it is not desirable. It is a desired object, but not a desirable object. This is the difference between these two. If we can really practice that, the difference between desired and desirable. Desired means what? Whatever our mind automatically wants, is called desired. But whether it is desirable? I know one instance in real life. There was in a place, there was a very beautiful woman. I don't say very beautiful, I don't know. But quite attractive, very beautiful woman. And two people were after her. They wanted to marry her. One of them happened to be a follower of Swami Vivekananda. So what happened? So then the other man blindly, he wants competition. Then this man started thinking, that it is desired, this woman is desired, but is she desirable? Then what is his logic? He says, you know, let me find out what is the nature of this person. I think she was a good person, but certain habits were there. She wants to put on the best dress, wants to put on the best ornaments, etc., etc., etc. And if she declared openly, I will marry a person who would fulfil my desires. Then this devotee came to know about it, because she was not hiding. She was openly telling that I would choose a person who is capable of fulfilling my... That means what? He must be either a born multimillionaire, or won a lottery ticket at least, or work like a donkey to maintain. And there is no fourth option, only three options. So he thought about it and said, it is desired, but it is not desirable. So I withdraw from this competition. Then a funny thing happened. The other man, she married the other man, who was a businessman. And for a few years, they were quite happy. Then you know, her demands went again, more and more. The problem is, the moment she sees somebody else has something better than herself, she wants even better than to impress the other people. And I don't know what happened, the end story. But he was not as happy as he was... After marriage, he was happy for some time. But after that, he was married in haste, and repented in leisure. You know, this is a... For most of the things, what happens is, is it desired or is it desirable? A spiritual person, the moment that desire arises, he is aware of that thought. Not that the thought doesn't come. Then he says, if this person, this object is desired, but whether it is desirable, what would be the consequences? That is where the divorce between a worldly person and a yogi comes. And what is spiritual practice? The more you progress, the more you become master of... Senses. Your mind. It is not the senses. It is the mind. Senses are not the problem. It is the mind which is the problem. Swamiji, if this works in a negative way, something that you don't want to do, would you then separate, like the cockroach story, would you say, I don't want to kill it, but I need to? Anyway, I just now remembered a joke, because of the cockroach, you know. There was this man, married man, and he was asked, what would you like to be in your next birth? He said, I would like to be a cockroach. Especially the questioner, you know. And then the questioner asked, why is that? Because, you know, my wife is not afraid of anything, except the cockroach. The only way to make my wife afraid is to become a cockroach. Anyway, enjoy it. So, see, even negative things like that. The cockroach is one of the most useful creatures on earth. Do you know that? If you know something about the science of nature, there are certain things, like a mouse, a rat, a cockroach, and many things like, you know, what is that? Arthvam. Arthvam is one of the most useful things, because it makes the soil very, very fertile. And what does the cockroach do? Any rotting, decomposing material, it will eat away. How much it is saving a house from the so-called diseases and other things, we don't even give thanks to it, because they are very repulsive creatures. And, you know, the best thing, when do they come out? Night. Only night. When you are happily sleeping, they come. But if there are no decomposing, they also invade. Good things also they will eat. That's why we don't like to see them. They are rendering great service. David Attenborough, you can learn a lot of lessons from him. He says, you know, so many things fall down, and then they start rotting there. And that is when the insects and other things come, and they are rendering a great service. Like that, so many creatures, they are doing so much of service, we think they are all redundant, but we are the losers. Anyway, what was your real question? You were saying about knowing the difference between desire and undesired. Yes. So that falls under desirable. What is desired means, you know, anything, addiction, anything that is harmful for us, automatically that is desired. But whether it is desirable, if we have awakened to that desirability, we know, that is why man is endowed with that viveka. But the thing is, we don't allow it to come, that viveka. In fact, we misuse the viveka. Like that person in Houston. I told you, I don't know whether you remember, I was living with a devotee, and the mother, the housewife, was one of the best sweetmeat makers that I have come across. Her husband was diabetic, and every day morning, a nice sweet she would give me, and he wants to eat. I asked her, why do you eat because you are diabetic? She said, Swamiji, if I don't eat, I will be depriving Sri Ramakrishna. What was his logic? He said, Sri Ramakrishna declared, I will eat through my devotees, and if I don't eat, then Sri Ramakrishna is not going to get. What a wonderful logic, you know. Our viveka works in this way. He says, our devotees, you know, I don't see a devotee on Sunday in my talk. What happened? Swamiji, there is a cricket match. So, where did your viveka disappear? What is desired, and what is desirable? He gave two reasons. The first reason is, Swami, most of the time you repeat the same thing. Second thing he said, you know, your talk is always there, but this cricket match is almost one of a kind. Then I said, you can't use that logic now, because there is a recording, a recorder is there. You could record it and listen to my talk. Anyway, what is the point here? Swami, the whole topic came because of what? Swami Turi Anandaji was asked, what is the difference between the sleep of an ordinary person and a devotee, or a spiritual practitioner? He said, there is a lot of difference. The difference is, we are talking about a very advanced spiritual practitioner, almost a realized soul. He sleeps at the same time he is a witness of his sleep. How? In your waking state, you are eating, you also can become a witness of your eating. Same process you apply to your dream also. One part of the Sakshi, oh, this is a dream, what is our problem? Dream can affect us. You know, if something horrible happens, your heart beats like that, and then you get up screaming or whatever it is, or I screaming or whatever it is. Do you see the problem? But a spiritual aspirant should always be careful. Then what happens, I was giving that illustration, a yogi is not a blind person. He can see, this is a beautiful woman, and Sri Ramakrishna's instance is there, I will tell you later on. So, this thought arises. What is the thought? It is a fact. Here is a beautiful woman. What thought will arise? This is an ugly woman. This is a very beautiful woman. This is a woman. This is a beautiful woman. This is a very, very beautiful woman. That judgment is there. Then the mind cannot go to that tricky part. It is a very enjoyable object. That thought also comes to this mind in the beginning. Yes, it is a very desirable object. Do you know the consequences? If you enjoy it, then it creates what? Bondage. Because it reinforces that desire. That is our problem. Sri Ramakrishna can enjoy a sweet, but in his mind, I want to have this again. That will not be there. Only once. That is why his experiences are so fantastic. Once he had a desire to eat coloured sweets. Coloured sweets, you know? Very colourful sweets in the sweetmeat shops. So, he sent somebody. But unfortunately, he was not destined to get. Also, Gopal will work. Lattu Maharaj is here. Sri Ramakrishna was returning from Calcutta, in a carriage. Both sides, there were, you know, some places, sweetmeat shops. He saw coloured sweets. Somehow, the desire came. I want to eat coloured sweets. So, he reached Dakshineshwar. Next day morning, he gave some money to Lattu Maharaj and said to Lattu Maharaj, you go and buy the coloured sweets. Lattu Maharaj, he exercised his discrimination. Nobody instructed him. Why should Sri Ramakrishna eat these dirty sweets? I will go to a devotee and I will make them, ask them to prepare some sweet. And then he went, I think, most likely to Ram Basu's house. I don't know. I don't remember. He went, he told, they were very happy. So, they said, Baba, it will take, you know, it is not a five minute affair. It is not, what is that? Idli powder? Gits. Gits. Gits. Gits. It is not like that. They have to make chana and it takes some time. Then they have to prepare in a particular way. Meanwhile, you eat food. It took some three, four hours. He was happy and they fed him nicely. And then they prepared the sweetmeats and they packed it. And meanwhile, it was nearly two o'clock, three o'clock. Sri Ramakrishna waited a long time, hoping that his obedient disciple will be very obedient. And then this man, happy face, he returned because he thought that I have done something wonderful, good to Sri Ramakrishna. The moment he entered, Ramakrishna scolded him left and right and said, why, why so late? Then he broke. I was waiting without eating food for a long time to enjoy this. And who asked you to bring these things? And I wanted to eat only those coloured sweets, not these devotees made sweets. Now fun starts. This man had been fed a type of curry called Chachari. Chachari means all sorts of vegetables, drumsticks and greens, they all mix. And really, if it is prepared nicely, it is a very delicious preparation. So that day, maybe he was very hungry and they also prepared very nicely. It was tasted to him extraordinarily. And still he was full of those memories. Sri Ramakrishna was trying to scold him. He was trying to describe how tasty the Chachari was. This competition was good. Sri Ramakrishna got defeated. Suddenly his mind started to hang on to the Chachari. He said, Rascal, you ate alone. Why did you not bring Chachari? You forgot about the coloured sweets. Tomorrow you go and make them prepare and bring the Chachari. And again the next day he went, he explained, and they prepared again and then brought. Sri Ramakrishna ate and said, the cook who prepared this, he will now be promoted to be a cook in Vaikuntha. That was the reward. Anyway, what is the point here? They were like children. But once they fulfilled their desire, you know that Sri Ramakrishna Leela Prasangam? Sri Ramakrishna once had a desire to eat Sandesh. And he got very good Sandesh. And how he was eating? He put it in his mouth and moving it from one side to another side, discriminating, oh mind, this is called Sandesh. People go mad after this. But this is also made up of the Panchabhutas. Very polite word. Panchabhuta means what? The other substance. Panchabhutas. So there is nothing special about it. And then that is it. That was the end of his desire of eating any sweetmeat. Whereas in our case, what happens? Once something is enjoyed, it comes out again, I want it. But the unfortunate thing is, as we become old, that the thing will be same, but our experience will be less and less and less enjoyable. So the problem is not in the object very often. The problem is the sense organs' inability. Anyway, that was so. To be a witness in the deep sleep state, you have to practice it in your waking state. And the same waking state also becomes a witness in the dream state. You know how it works? Sometimes it works in our life. We also use that witnessing state. Do you know how you use it? Say supposing, on a particular day, early morning, from 3 o'clock or 4 o'clock, you have to catch the plane. You go to bed. Then what do you do? You tell your mind, tomorrow I have to get up at 12 o'clock, get ready, and then drive to the airport. Maybe you went to bed at 11 o'clock. But how many times do you wake up? And who is waking you up? Because you employed your own faculty of the witnessing mind, that if you oversleep, then you will miss the plane. Because that was such an important act, your own mind will act it. Exactly the same thing happens. Only thing is, 24 hours I have to go to God, I have to progress in spiritual life, I have to be very careful. That is called spiritual practice. That is how important it is to be aware. And then, if you are aware, do you know what happens? The mind becomes aware of you. Oh, somebody is watching me. You are watching the thought, the thought is watching you. So if I go this way, this fellow will catch hold of me. In fact, you cannot think anything wrong, because somebody is constantly watching. Pull it back, again and again and again. And that is what Swamiji advised. One way of controlling the mind is watching the mind. Let the mind go. Very, what is called, paradoxical statement. You know what is the paradox? When you watch it, then it doesn't go. When does it go? When you are not watching. And so, when you are watching, let it go. Where will it go? It cannot go. And its force is cut into half. This is what is called vritti sarupyam itaratraha. The moment you are watching, then you are separate. Do you see what process it happens? The watcher becomes separate from the watched. That's why it is called sakshi. But ordinary people, what happens? One part of the sakshi becomes one with the thought. vritti sarupyam It becomes identified with the thought. And then, instead of saying there is a bad thought, I say, I am bad. Means what? I am angry. I am unhappy. I am worried. Instead of saying there is a worrying thought in the mind, say, I am worried. You see the point? So yoga, any type of yoga, is to bring about the separation between the experienced and the experienced. The problem is not with the experiencer. The problem is not with the experience. The problem is getting mixed up. Both the experiencer and the experienced. So experienced means sakshi. Now the sakshi doesn't remain a sakshi. You understand? Sakshi means witness. The witness doesn't remain. He becomes a participant. Like, there was an instance. Iyer Chandra Vidya Sagar was watching one of Girish Chandra Ghosh's acting. You know Girish Chandra Ghosh? He was both an actor and also a play writer. And something extraordinary happened. One day, he was earnestly praying to the Divine Mother. Very peculiar. This type of instance we don't hear it. I have not heard it anywhere. The Divine Mother, Kali, immediately came and said, Why are you calling me? And so you must be wanting something. I will give you a boon. Mother was telling. I will give you a boon, you ask. He said, No, no. I got everything from Thakur. I don't want any boon. Then the drama starts. The Mother started asking, You know, my visit cannot be in vain. Either you take a boon from me, or you give me a boon. Something has to happen. Then he said, Yes, I don't want anything. I want to give you a boon. What do you want? He said, You give up something, which is your favourite. He was both a play writer, extraordinary play writer. He could dictate his plays to, it is said, to three people at the same time. Three different dramas to three different secretaries. Not secretarial, you know, it is called... Scribe. Scribe, that is the correct word. He would dictate a few sentences, turn to the end. Totally different subject, drama, and totally different drama. He was such an extraordinary... And when he used to play, that was the incident I was about to mention, Eswar Chandra Vidyasagar was watching, I don't know, I don't remember what is the play, but Ganesh Chandra Bose was acting like a drunkard husband, who was beating his wife black and blue. That's why I remembered it very vividly. The other way round, I don't remember. You know, then Vidyasagar, he forgot he was watching the drama. No, no, he took one of his shoes and threw it, not at Girish Chandra Bose, but at the drunkard, because he was not seeing Girish Chandra Bose, he was seeing the drunkard misbehaving in such a horrible way. And Girish Chandra Bose caught that shoe and said, this is the greatest compliment I have received in my whole life. Really, you know, a person who forgot... And I heard one incident like that, that happened in Andhra. I cannot vouch how true it is. There were two brothers, and both of them were extraordinarily great actors. So once, there was this play of Prahlada. The scene where Narasimha comes, and then, you know, because this Hiranyakashipu got a boon, he cannot be killed by certain things. The only thing that can kill him, not on the earth, not in the sky. That's why this Narasimha takes him on his lap, and no weapon like sword, etc., cannot kill. But no living creature can kill. Then he said, the only thing is this nail. So, you know, that is how it is depicted. He just opens Hiranyakashipu, and that is how his body goes away. These two brothers were acting. One was Hiranyakashipu, another was Narasimha. And they were so, it is said, that he simply, you know, they put on something. He simply put on and did like that. They say the other brother died. I don't know whether this is the story I heard, but I am telling, there are some people who could identify themselves with that. Sri Ramakrishna could identify with any, any role, whether it is man, woman. And it is also something very special. In English language, you know, one man using the voice of man, woman, friend, different voices. What is it called? Mimicking. Ventriloquism. Mimicking. Ventriloquism. No, no. You know what is ventriloquism? Throwing the voice. To project your voice. If you are here, but the other person hears, although the voice is coming from somewhere. That is called ventriloquism. But this is one actor taking the roles of, there is a particular name, and nowadays these words are not coming at the right, afterwards it comes. But at that time, none of you will be here. Only I have to hear and say, why this stupid thing did not come earlier. That happens in old age. And after some time, it does not come at all. Before that happens, remember God. So, the point is, there are some people, they act so well, that even the audience forgets that they are only audience, they are only spectators. That is why they are called spectators. And Vidyasagar became so immersed. This is called immersion. That he forgot it was a play, and then he threw the shoe. And Girish Chandra Ghosh certainly was not a person to return that shoe. My only doubt is whether the other shoe also. What was the end of the boon story? Yeah, the boon. Like Kali saying, I want a boon. Yes. So, what did he do? He thought he had these two, abilities to act and ability to write. He said, I will give you my ability to act. Ever since that time, he stopped acting, he was only writing. Anyway, this is what I read, Chaitanya Maharaj said to Girish Chandra Ghosh. This is one of the incidents. There are some incidents which I never read anywhere, but he collected. Once an ordinary man came to Girish Chandra Ghosh in his theatre, and that man was telling, I don't believe in God, I don't believe in spirituality, and this and this and this. Girish Chandra Ghosh said, So, you come, sit down, and touch my leg. The moment that man touched Girish Chandra Ghosh's leg, that other man experienced, felt, if something has gone into him, his scepticism had vanished, and he became a devotee of God. That is why it is said by the direct disciples, if anybody complains that I don't have faith, or I have doubts about God, he says, go and sit for five minutes in the company of Girish Chandra Ghosh. You know, peculiarly, Nagamahasaya and Girish Chandra Ghosh were very close companions, and Nagamahasaya was a man of deep faith, and Girish Chandra Ghosh was a man of deep faith. So, why Nagamahasaya used to go, he used to say, a few minutes in the presence of Nagamahasaya, anybody who has any doubts about the existence of God, they will vanish forever. These are all stories, so far as we are concerned. But these are all facts of life. So, if we are really fortunate to sit in the presence of a person who had that kind of faith, devotion to God, some of it at least will rub off. That is called satsanga. Swamiji, can I ask you a question? You talked about deep sleep. Do yogis not sleep then? No, no, he sleeps. Do they dream? He said, Ramana Maharshi was asked this question. So, you sleep, have dreams. He said, do you see me eating? Do you have any doubt about my eating? So, if I can eat, that means I am in the waking state, why do you think that I cannot have a dream? If there is a body, there is a mind, there will be a dream. What is the difference? In dream also we are miserable, unfortunate. A beggar can imagine, in dream at least, I am a multi-millionaire, what is the problem? You know that joke? Beautiful joke. A beggar went to a rich man's house for begging. And the rich man was terribly annoyed. He said, get out, get the hell out of here. The beggar said, Sir, don't get annoyed. There is not that much difference between you and me. While you are praying for your second million, I am praying for my first million. This is the only difference. So, Ramakrishna had dreams. Swami Vivekananda had dreams. In fact, one of his dreams had landed him in a peculiar situation. You know what was the dream? When he was at Madras, he dreamt that his mother died. Then he sent a telegram to Calcutta. In those days, you know, it was not a mobile phone. It used to take at least a minimum of 24 hours for the reply to come. There he was very, very anxious. Maybe she died. Then some of his friends came to know about this situation. Because he told openly. And then they told, there is one yogi. What is his name? Shetty. But I forget his name. Govinda Shetty. He lives in a crematorium. And he reads everybody's fate. He can give you the answer. So, a peculiar thing happened. They took him, Swamiji. But by that time, that man was a little bit addicted to drink. So, people came to know. Naturally, you know, they will carry a bottle. And there these devotees carried a bottle. I am repeating this story so many times. Nobody is taking the hint. So, he used to live in a hut. And he was sitting there. And then he shouted, it seems. You know, there is one Shankariprasad Bhushan. He has written books. No, no. That was by Gambhir Maharaj. Huge volumes. Seven, eight volumes. In that, this Govinda Shetty's incident was mentioned. Like, what is that her name? New discoveries in America. Gargi. Mary Louise. Like that, he got inspiration from her. He collected all the material about Swamiji from Indian newspapers. He went from town to town and dug up the old libraries. Got some of the records and then he published in huge volumes. In that he mentions. So, Govinda Shetty was sitting. The moment he saw Swamiji trying to enter from a distance, he shouted, I don't want that man to come near me, Swamiji. But the others can come. So, they all went. Swamiji stopped. Not insult. I cannot bear his presence. Because Swamiji was so holy. Then they all came, presented the bottle. And they wanted to ask, there was no need. He said, you want to know about that man's problem. And he took up a piece of paper and started scribbling in Tamil. Meanwhile, what was Swamiji doing? He was walking restlessly. And then smelling, he picked up from the roadside, some flower which grows in the crematorium. Smelling it. This man has completed what he had to say. And he wrote at the end, In witness of what I have written is the absolute truth. This person will be smelling this particular flower, which he could not see. And singing this particular song in Bengali. He has absolutely no knowledge of Bengali at all. But he wrote in Tamil. Whether what he wrote, don't ask me, but I am making fun. You know in Tamil, Ta is pronounced as Da. So, Ma, Ami, Koto, Tushto. Ma, Ami, Koto, Tushto. Tushta becomes Dushta. Anyway, he wrote and then they saluted him. Went out, took Swamiji with them. And then they translated it into English language. And Swamiji said, whatever he wrote about my past is absolutely correct. So, immediately he wrote. It was a bad dream and your mother is safe and sound, healthy. Nothing happened. You will receive the news today. That also he wrote. Without being told what was the problem. And then he said, this man is extraordinarily lucky. His Guru is always with him. This man will go into foreign countries and he will return triumphantly. The whole India will rise to honour him. All this is correct. Whatever he wrote has come. Akshara Satya. Now the fun starts. Swamiji was happy. He received the answer which confirmed what this man had already written. Then what happened? Swamiji went to America. And he came triumphantly. And he was in Kumbakonam. And then he was being taken in a chariot pulled by people. This incident happened at Madras. Suddenly Swamiji looked out. Recognised instantaneously Govinda Shetty. He was also one of the witnesses. He did not know about whom he wrote and this was the man. He wrote because he had the power. Then Swamiji recognised him, called him and told him, that you meet me alone. I want to see you. He said, yes, I will come. And either next day or the next day, I don't know. He went and met Swamiji when he was alone. The moment Swamiji saw him, he went near. And just what did you gain by having this peculiar power and predicting people? You have become stuck in your spiritual life. And then he went and embraced him for a few seconds. That's all. The moment Swamiji left his embrace, that man, he left to that place and nobody knows till now where he went and what happened to him. So what must have happened, our guess. He must have lost all that power and then devotion came to him. So then they traced before what was his origin. He was a small boy in a village in Tamil Nadu. And one day, some wandering band of monks were passing by. This boy simply ran away with them. Nobody knows what samskara he had. Then one of the monks took pity upon him and initiated him into Devi Mantra. And he started practising it with all his sincerity. And after a few years, suddenly, slowly, some kind of power developed in him. So he used to tell to his brother, other monks, you know, tomorrow this will happen to you. At first, of course, nobody would believe. But exactly the same thing will happen next day. Slowly his name became well known. Then people started coming with all problems. And then, you know, what happens, the moment a person comes with a problem, he goes into a kind of semi-trance and then starts writing and gives. This is what is going to happen. And it never proved to be untrue. Because it is Divine Mother who is writing. In that state, slowly people started bringing presents, a little bit of money and a little bit of drink. He became addicted. And then, we don't know, he left them. He started living in a crematorium in Madras. That was when his bhagya took over. Because a Rishi, obviously, with the idea of finding out what happened to his mother, really what he felt, he has to become a realised soul. That was the real issue. We think that it accidentally happened, no? So, he got Swamiji's blessings and then Swamiji must have passed his powers. This is called Shambhavi Deeksha. Shambhavi Deeksha means no mantra. Simply touch or even a look and then this embrace, Swamiji embraced. If Swamiji embraces, what happens? If Maa Kali embraces you, what happens? If Agni Deva embraces you, what happens? You know what happens? You become fire. And then anybody comes near will also become fire. Shyama, Maa Kiya, Maa Kaluri. So, these are beautiful stories. I raised a topic but I will complete now. Somebody presented Swamiji with a penknife. And one day, Swami Turiyananda was tinkering with it. Suddenly, it broke. And Swami Turiyananda became very unhappy because I broke Swami Vivekananda's favourite penknife. Swamiji looked at his face and laughed and said, Hari bhai, a penknife will not get cholera and die. This is how it will die. So, don't worry. We will get another penknife. Alright. Thank you. Okay, Shyama, I will see you on day retreat. Very good. Shri Hari, Jai Shri. Is it okay?