Post Aarathi Talk 32 on 29th April 2018

Full Transcript(Not Corrected)

Divine Mother's name, Ananya. You know that? You know what is the meaning of Ananya? Na Anya. Alone. Advaita. Only one. Where is mom? She's just coming. Are you practicing singing? Yes. Wonderful gift, you know. Singing is the most wonderful gift. Something to remind her later. Swami might come. You sit there comfortably. Sit there. Come first. When a very old person like me comes, then you get up. How to know whether we become old? You know how to know? No, no. Two ways. One way is, you know, you are traveling in a bus or train. It is fully occupied. And you enter there. You means me, not you. Suddenly somebody says, Sir, please take my seat. That means he is telling you are an old fellow. You better sit for our own safety. The second is, a person goes on telling the same things again and again. But in the Brahma Sutras, there is one thing, which is punarukti dosha. Avrutti asakrit upadeshat. Avrutti means saying the same thing again and again and again. Asakrit means many, many, many times. So what is the significance? If there is a truth, until we make that truth our own, repetition is necessary. So why japa? This is Sadashivoham. Then he will sit on his feet. He will eat the first class chutney. He always adds a bit of chili powder. Otherwise it won't be tasty. So what is japa? Real japa means we forget God. How many times do you need to repeat God's name? How many times? So if you never forget, when you forget, you need to repeat it. But when we never forget, here is the question of repeating it. So there is a beautiful story, you know. There was a rishi and he had a son. So one day, many people used to come for their problems to this rishi, so that he tells some parihara, we call it, you know, remedy. So one day the rishi was absent and a king came in great distress. Then the son of the rishi, always he knows what his father says. Very easy to remember, we don't need heavy brains. Repeat Ramana, all your sins will be destroyed, that is all. So that was what the son understood. So he said, you are in distress because only distressed people only come to the holy people. Happy people never come here, generally. Exceptions are there, isn't it? Sankatakale, Sankataraman. So we go to temple when? When do we visit temples? Only when we are in temple, not otherwise. So one king came and then the son understood and he said, Sir, you want relief from your distress. I know my father is not there but I can tell you, I know what it is. The king said, yes, please tell me. So the man said, repeat Ramana three times. So the king repeated, he became free and he went away. His child was very happy. I could solve the problems. Then when his father returned, his son was very, very happy. Happy face, you can always find when they are happy. You can always find out. Generally 24th night they will be very happy. Yearly ritual, very happy. You know why Ananya? December 24th. You understand it. So the father asked, why are you so happy? And then he repeated. The king came, you were not there and I know the remedy. I gave the remedy and he became free. What was the remedy? I asked him to repeat Ramana three times. The rishi cursed him and said, you don't have faith in Ramas name? Why did you need to ask him to repeat it thrice? One repetition cannot remove the sins. You think three times repetition will remove? Only a fellow who doesn't have faith, he needs to repeat it again and again. Is it not a fact? How many fires you need to burn a mountain heap of cotton? How many? First time you burn and second time you burn. Will there be anything left out to burn? So this is called faith. Even once repetition is one. So, Brihadaranyaka Upanishad. A beautiful discussion comes. It's a little bit pedantic but highly useful for our faith. So Shankara says, the moment a person comes to know I am Brahma, Aham Brahmasmi, that very moment he becomes totally free from all bondages. Then the opponent. Who is the opponent? See, Shankaracharya, the greatness of his commentaries, all Ramayana, they imagine possible objections and then they themselves raise the objections and answer so that even if we are not thinking people, we will be thinking because if they don't write opposition, then such a question never arises in our mind. We have no questions because we have no doubts. We have no doubts because we never understand. Only a person who understands will have some doubts. So, the opposition says. A person goes on repeating God's name. In this case, Aham Brahmasmi. This is called Pravaha. Pravaha means continuous like a flow of river. The same water flows, again next water comes. This is called Pravaha. Which point of Pravaha brings release from bondage, samsara? Which means which repetition of Aham Brahmasmi is the first one? Is the middle one? Are all of them put together? And the last. Harsha, you are okay? Or the last, which one? See, you repeat Ramana. What does that mean? One day God will come. He will be pleased. Rama will come and say, I am pleased with you. Means you are free. You don't need to say anything more. Don't say anything more. Two Irish people were shipwrecked. And then you see, for days and days they were floating on a piece of plank. And then there was no hope of getting rescued. Then one Irish man, you must remember, they are terrible drunkards. Without drink they cannot see. If that background is not there, you will not understand. So one fellow became repentant. Oh Lord, if you save me, I will. It was about to say something. The other fellow suddenly, don't say anything more, I see a ship coming. This fellow, he was about to say, I will stop drinking. Please save me. And the other fellow, he said, don't say anything more, because I see a ship coming. Even more funny story there, you know. One Irish fellow, at midnight, terribly thirsty. This ship is not for water. And it was totally dark. Then he was searching, searching, desperate. Ultimately, he had no option but to say, Oh Lord, please show a miracle. Let a toddy wine shop be present here. And like that, then I will. He was about to say something. Suddenly lights came up and right in front of him there was a bar. He said, don't bother God. I found out the shop. Most of us are like that. Only we pray, go to God when... So, you are repeating Ramana. One day Rama will come. This is called Darshana. And that very second you are free. True vision of God means not seeing some object, pleasant object. It means you are free. So, what does Rama give you? Who is Rama? God. What does God give you? God can give you only one thing. You are God, I am God. Everything is God, nothing else. So, which repetition of Rama brought the Darshan of Rama? Got it? The first repetition, he did not come. Last, middle repetition, you know, going on repeating, he didn't come. And ultimately he came. So, was that the last repetition before the Darshana? Which one brings the Darshan of God? And this was the question posed. Then, you know, the brilliant answer gives, if one repetition doesn't bring Ramana, the other repetitions are also equally totally useless. The very first repetition of Rama with faith brings the Darshan. Then why did he not appear after the first repetition? This is natural. Because we are not ready to receive his Darshan. So, this is the greatest factor. Truth, we have to understand, it is not that we are waiting for God's Darshana and after so much of repetition, God will come. Are you waiting for Vahudevata to come in? Wind God, Air God. Are you waiting or is he right here? Suppose he takes leave for two minutes, holiday, he goes on a holiday, then? He will not be there. That is why, Pratyaksha Deva Brahman, two Gods. God in the form of the Sun, because without Sun there would be no life. God in the form of Vayu, Air. Of these two, which one is more important? Air. No, no, first you have to survive, then only you feel hunger, you feel thirsty and other things. This is the most important thing that we have to understand. Vameva Pratyaksham Brahmasi, O Brahman, the One present in the form of the God of Air, Vahudevata. They are all Devatas. Because we know who is a Devata, without whom we cannot live. That is called the God. So, five Gods. Bhudevata, Jaladevata, Agnidevata, Vayudevata and Akashadevata. That is why after puja we do Aratrikam. This Aratrikam shows five items. Five items, as we discussed, represent five elements. We are made up of five elements. The world is made up of five elements. The Gods are also made up of five elements. So, very interesting, you know, as we go deep into it. It is such a joy to discover new truths. What is the truth? We say Shanti how many times? Three times. You know why we say three times? Because we suffer from three sources of affliction. Adhyatmika, Adhibhautika and Adhidaivika. Adhyatmika, Adhibhautika, Adhidaivika. I will explain what it is. So, if we say Shanti once, we might suffer from the other two. If we say twice, we may suffer from the last one. So, we should be free from affliction from three sources. Three sources of afflictions. So, let us say, a simplified way of asking is body, mind and spirit. We suffer from three afflictions. Physical, mental and spiritual. Is it a fact? So, physical, you know, headache, stomach ache, body. And every day we suffer. Every day we are suffering. This body itself is a disease. You know why it is called disease? Want to sit somewhere? It is a disease because, what is a disease? What is a disease? It is like asking, who wrote Shakespeare's works? One fellow was asked, who wrote Shakespeare's works? He thought half an hour and said, long fellow. He thought long and then said, long fellow. What was he asked? Disease. You separate the word? Disease. From morning till evening, either tiredness or hunger or thirst or sweating or too much cold, everything afflicts us, including words. This is called Shabda Vedi. The Sharada was supposed to be a Shabda Vedi. That means by hearing the sound, he can find out. That is how he killed one Rishi Kumara. That is how he got separated from your son. So, we are all Shabda Vedi sufferers. Today or tomorrow we will all be separated. Is it not? One thing is that Shabji, as you have mentioned that we pronounce three times Om Shanti, Om Shanti, Om Shanti. That is the peace, the calm and calm. This is also the thought of Brahma, Vishnu, Shiv. No. We are talking about three types of afflictions or grief, sufferings. So, what is it? Bodily. First bodily. Second, mentally. And we are all suffering, you know, dissatisfaction. Desire means what? Is desire a disease or not? It is a disease. Because if we are happy, do we have desires? So long as we are happy, will we have any desires? Think deeply. These are great psychological facts. We are not talking about philosophy or scripture. We are talking about normal day-to-day understanding of our mind. So, when you are happy, there would be no desire at all. Supposing there is a desire, 50% happy, 50% desire. Do you call it? Then you know 50-50. One horse versus one rabbit. You understand? One horse versus one rabbit? Oh, you have not understood that. This is Gurudev's favorite story. You know, after the Second World War, rabbit meat was very scarce. So, one restaurant advertised rabbit meat served here. One man went, ordered and started eating and he was not getting rabbit taste at all. He called the cook and said, is there any rabbit meat here? He said, yes, but sir, I don't see it. Ah, that is because our rabbits have been scarce. Because everybody was eating. Food scarcity, you know. Ration was there at that time, Second World War. But so, with great difficulty, we get one rabbit and that is how we cooked it. But I don't see it. No, we have to mix with a horse meat. The fellow asked, what is the proportion? He said, 50-50. He asked, what do you mean by 50-50? One horse and one rabbit? So, if we are having 50% happiness and 50% unhappiness. Desire means? Unhappiness. Is it ever possible for a mind to entertain two opposite thoughts at the same time? It is possible. If it is a happy thought, it will be a happy thought until it lasts. So, it might last only for a few seconds. But the fact is, so long as there, our mind will be totally absent when we are enjoying happiness. Therefore, there cannot be any desires. Except sometimes. There is no exception. There is no exception. It could come immediately after that. But not at that time. Because I have heard people saying, I am so happy and I just wish that I continue to be happy. When does he say that? When he is unhappy. So, the fact that he is saying that means he is not happy anymore. Yes, he is remembering the memory of happiness. When you say, I am happy, that is a wrong usage of sentence. Certain things you cannot use present tense. But for Indians, you know, the problem is they are not tense. Because in past tense, future tense, there is no sense at all. Here people are highly aware of tense. That is why they become very tense. Tension comes. Okay. So, the first thing is body. The second thing is mind. But one fact you will have to clearly understand that the mind can entertain only one particular vritti we thought in. Thought is not a very correct translation. Vritti is a correct translation. You can say thought. Only one thought at a time. It could be positive, it could be negative, it could be good, it could be evil, it could be happy, it could be unhappy. But only one. During that period, it is not possible to posit the opposite. You get that point? So, what happens is, what is called Kshanika Sukha, means only momentary happiness. Most happinesses are only momentary. What happens, during that period of happiness, we are not there to say, I am a happy person. After that, even otherwise also, there is nothing called present tense, as we understand it. The moment you see me, already you are seeing what was past. The famous example is, there are stars whose light is still reaching, but they are dead long back, billions of years back. But that light took billions of light years to reach here, and we are seeing, and they are alive for us. But if you divide time, maybe billion, trillion, second, one trillionth of a second. So, we are seeing only past images, first of all. Secondly, we are seeing not the actual object, but only the image. Vritti Jnanam, not object, but only the thought of that object in our mind. Then the reflected consciousness joins that one, and then lights it up, and makes it clear to us. Then only we come to know, oh, this is this object. This is that object. You follow what I am saying? Anyway, what is the point? First source of affliction, body. Second source of affliction, mind. What is the third source of affliction? Spirituality. You know why? Because that memory is nagging. I am not this. I am something else. I am seeking. Every seeking, every desire is nothing but a seeking, and every seeking is nothing but jogging our memory. I know there is something. I cannot remember it. Is this it? Is this it? Is this it? The whole neti neti process is only seeking and saying, no, this cannot be it. Not this. Not this. This is not what I am seeking. Not this. Not this. This is it. Remember? Yes. You don't remember, Gayatri? See, next time when she comes, she is the best person who laughs. First person, best person, longest laughing, you will get only from her. Because I forget everything. That's why you need also appreciative audience, you know. Otherwise if somebody seems glum, you told a joke, glum. Next time you don't feel like saying anything. Anyway, so what happened, one young man joined military. The moment he, what is it called, forcibly they enrolled them? The National Service Citizens. Ah, conscription. Conscripted. He was not happy. The moment he went mad, promptly he went mad. What is it? Any piece of paper, he will pick it up, open it, say, this is not it. This is not it. This is not it. Three days passed, seven days passed, and the disease was increasing only. Then they referred him to the psychiatry. They could not cure him. Then they had no option. He went to the military. He was called to the military officer and he gave him. He came out red and said, this is it. He is mad. This is what we are also seeking. Every object we mistake and say, this is what I am seeking. But that's why you go on saying, no, this is not enough. I thought this was enough, but this is not enough. So something else, something else, something else, until one day will come and then what I am seeking is me. There is a beautiful story. There was one executive officer, a lady, and she had a baby. She was seeking for an ayah. There are some agencies where they supply with ayahs, whoever you want. She put certain conditions, this and this and this, the ayah must fulfil that condition. Then nobody was applying. Then this lady was in distress. So she went and met the agent and said, why is it I am not getting? So he put the paper and said, you read what conditions you have put. Find out in this whole world who is the only person who meets all these conditions. Who? Herself. Immediately she resigned her job, took care of her baby. So we are searching, there is anything, this must be it, this must be it. Then we come to know, this is not it, this is not it. That is why the mind wanders. Wandering of the mind means what? Searching. Not this, not this. Really, truly speaking. Because if you get that, say this is it, then there would be no seeking. When there is no seeking, there would be no mind. When there is no mind, the moment we get this is it, mind's function is finished. Its mission is fulfilled. Maya's mission is fulfilled. This is what Sankhya Yoga, you know, like a mother takes every jiva by hand. My son, you do not belong to me, your real house is this one. That's what Sri Ramakrishna puts. The most wonderful way, if you connect these scriptures, you know, three robbers. So Prakruti consists of how many qualities? Three. Sattva, Rajas and Sattva. What does Sattva produce? It produces two things. Sukham and Jnanam. And Jnanam and Sukham are equal. When there is no Sukham, there is no Jnanam. When there is Jnanam, there will always be Sukham only. Jnanam means unhappiness. Jnanam means happiness. But as we develop our Sattva guna, then slowly our understanding increases. That means this is not it. Next stage, maybe this, no, no, that is not it. Maybe this is what is called in other ways Pancha Kosha Nivrutti. Am I the body? No. Am I the prana? No. Am I the mind? No. Am I the Vijnan Buddhi? No. Am I the Anandamaya Kosha? No. I will talk a little bit about this because this is the most wonderful analysis anybody could make. There was a knower of Brahma called Varuna. He had a son called Bhrigu, also called Varuni. Varuna's son is called Varuni. So Dasaratha's son is called Dasarathi. Like that. So this son became a true enquirer. He wanted to be a knower of Brahman. So he went to his father. So he said, you teach me Brahman. Brahman cannot be taught. Brahman can be only caught. No art can be taught. Art can only be caught. The teacher acts as a person who transmits that enthusiasm. And when fitness comes, it automatically comes. This is the process of knowledge. Why? Swami Vivekananda gives the explanation. Each mind is inherently, potentially, the knowledge is already there. So we don't invent knowledge, but we uncover the knowledge by a process of removing the obstacles. Swamiji gives the example. Newton did not discover the law of gravity. It was not sitting somewhere. It was already there, but his mind was ready. And then in a flash, he understood. This is the same process that occurs for anybody. 2 plus 2 is equal to 4. Do we really understand it when we were young? Did we understand it? By rote, we said 2 into 2 is 4. 2 plus 2 is 4. That is information. But when did we really understand? It cannot be 5. It cannot be 3. The whole modern science actually depends upon these what we call axiomatic truths. Without these truths, the whole science falls like a pack of cards. What is this? Law of cause and effect. So how do they predict? How do you predict how much time it takes to reach Vedanta center? You have more or less some idea that half an hour, 20 minutes, etc. You know the distance. You know the speed. And normal traffic, given traffic. Is it not? So what are you doing really? How do you predict it is half an hour? Because you know the causes. The condition of your car. The condition of the driver. Yeah. One midnight, you know, one drunkard, he was trying to climb a lamppost. The policeman said, what are you trying to do? He said, I am going upstairs to my room. But this is not your house. Yes, it is house. The light is burning there in my room. Okay. So he approached. It is a beautiful word, you know. Upasasara means what? Approached. Approached means what? This word Upa comes in the beginning of Upanishad. Upanishad. Upavasa. Upavasa. Upasana. Upasana. We call it Upasana. Contemplation. And Upasana means what? Fasting. That is normal. But there is no such meaning as fasting. In the word Upan, Vasa means to live. Upa means near. If you don't eat, you are likely to think about, supposed to think about God. What do you think? I am not going into that subject. That is why Shamiji says that, Correct. Absolutely correct. Right hit the nail on the head. So if somebody is hungry and is thinking of only food, then it is not good. You can't concentrate. No, no, it is supposed to lessen our body consciousness and think more about God. That is the meaning of Upa. But this word Upanishad, it gives a beautiful meaning. You know he gives this meaning, in different Upanishads he gives slightly different connotations. But in one of the Upanishads he gives, Upa means what? Near. What do you mean by near? If Atman is an object, you are another object, then you can be very near. If Atman is everything, what is the meaning of your being near? Near means you are absolutely one with it. That is the real meaning of Upa. That is what we want to do by fasting, by staying near. Upa, what is called? Asana. Asana means what? Sit. Upasana means you sit near God. Means think of God and become one with God and realise that I am that God. This is the real meaning. Otherwise Upasana means Dvadasa Parayana is always in the mind. They call it Parayana. I call it Parayana. What is the difference between Parayana and Parayana? Parayana means you go on reciting. Parayana means the highest goal is twelfth day because eleventh day you are? Fasting. And twelfth day they eat double. To make up for the past, previous day, that day and if possible the next day also. And all special things. Normal things, you know normal things, rice and all. And that is Dvadasa Parayana, all Dadyodhana, this Puri Bhogari, Chakre Pongale and Vadas, and Dadi Vadas and all those things. Pojanam Dehi Rajendra, Vritasupa Samanvitham, Saras Chandra Chandrika, Mahishanch Dhavalam Dadi. Have you ever heard this? No. I think I told you. But anyway, I will tell you again. Thank you. This Kalidasa, the Ashtanakavya Bhojraja. And Bhojraja one day had a tiff with Kalidasa and he said get out. And Kalidasa promptly got out. And then Bhojraja felt repentant. So he was trying to ferret out where is Kalidasa. Totally disappeared. Then he announced that I will give one lakh of rupees for those who can compose a most beautiful poem. Because Kalidasa is very well known for similes. Upma Kalidasa Siya. Not Upma. Upma. Not Upma. Upma similes, Kalidasa Siya, Bharave Artha Gaurava, Dandinaha Padala Alityam, Maakhe Santi Trayogunaha. So Kalidasa was famous for similes. And Sri Ramakrishna is famous for similes. So many he will give. So he announced. And there were two South Indian Brahmins. And they heard about it. They wanted to become rich. So they started their journey to this, what is that place, Bhojraja's place? Ujjain. Ujjain. And they were struggling to compose a shloka. So half they succeeded. Because they were starving. Bhojanam Dehi Rajendra. Ghritas Rupa Samanvitam. Ghee and Pitrasam. Their poetic talents came. They were sitting under a tree, morose, depressed. Then, to their great good fortune, Kalidasa happened to pass by. And he asked, what is the matter? They were very simple people. They said, we wanted some money and this much we could compose. Kalidasa said, no problem. I will complete the other half and you go and get the... Then he added, Sharad Chandra Chandrika Mahishancha Dhavalam Dadhi. South Indians love curds, yogurt. And it should be the curds made out of buffalo's milk, not cow's milk. Because it will be slightly yellowish. So what type of whiteness? Sharad Chandra Chandrika. In the autumn season, full moon, like Rasakrida took place when only Sharad Chandra. So like that it should be full moon light, light of the full moon on the night, in the autumn night. It should be as white as that. They were very happy. They went to Bhojraja and recited. And Bhojraja caught them. I could understand, first part you composed. Who composed this? Then they had told. A man came there and said, where did you see him? Okay, he went and found him. Anyway, that is the point here. This Bhrigu approached his father. Kulnam pitram upasasar. Adi bhagavo brahmeti. Here, he was not a... anymore he was not a father. He became guru, teacher. His father has become the guru. So, then you cannot teach Brahman directly. So you can only point out. Go this way, you will attain Brahman. So, then he says, Yatova imani bhutani jayante, enu bhutani jivanti, yath prayanti abhisham vishantiti, tad brahma. So, what is Brahman? From where all the beings originate, in which all beings happen to live, and unto which they return after this disintegration. Find out what is the source, because that is the truth. The table has come from where? Wood. It is sustained by what? Wood. If you have to repair, how do you repair it? You put another wooden piece. And then when it dissolves, where does it go back? And we are also like that. Agni naya supadha raye asman. A person who was doing upasana of Hiranyagarbha, he was praying, O Lord, Agni, that the last day has come. I cannot even get up and do namaskaram to you. Nama uktim vidhema. I will praise you only through words. Agni naya supadha raye. Then, whatever I have done, let it merge into its constituents, because we think we are this. No, we borrowed this, whatever, ayaram gaya ram. So, whatever we borrowed, we have to return. We think that it is ours. This is what Indians practice. Whenever they rent any place, they destroy it until you cannot recognize that it was your house. So then, what is the teaching? Find out from where all creatures have come, because by that, what is the implication? Each one of us has not come from different sources. I came from my parents, you came from your parents, a dog comes from its parents, and then, ultimately, if you go to the source, there could be only one source. What is that source? That is called Brahma. We came from Brahma, we are sustained by Brahma, and we go back to Brahma. This is what the teaching is. Now, tapasa brahma vijjigna sasva. I can only give you the direction. Let this be your subject of meditation. Then, through tapasya, means deep thinking. What is tapasya? Deep thinking. So you perform austerities. Say, ekadashi tapasya. You don't eat. What is the purpose? To think deeply. Think deeply of whom? God. And if you are thinking deeply of God, whom are you really thinking of? Your own self. That is the idea. Because there is no separation from me and God. So, he went, and then he got excited. Then he came back. I have realized Brahman. So, he says, OK, wonderful. If you have realized Brahman, why did you come? Then he understood. If I have realized Brahman, why should I come again? So, what did you realize? Annam brahmeti vyajanatma. Food is the source of all beings. And food sustains all creatures until death. And when the creature is unable to eat food, then it goes back to its element of food. We are all food. What is food here? Not only physical food, eatable food. That is also eatable food. Anything enjoyable is called food. So, what is the food for the eyes? Any form, any color. What is the food for the ears? Any sound. So, the whole world is nothing but food. When you look at something nice, it is food. When you hear something nice, when you smell something nice, it is food. When you touch something, it is food. But apart from that, when a tiger is looking at you... You know that Madagascar? The lion was looking at the zebra. What was it looking? Floating kebabs. Floating kebabs, you know? So, everybody is looking at everybody only as food. But what is the speciality here? We are talking first of all about the gross body. The gross body is nothing but made up of what? Any gross body is made up of what? Proteins, carbohydrates, fats, vitamins, minerals. Is there anything else? But we think, I am the body. Consciousness is the body. Body is consciousness. No, that is not true. It is just made up of food. And that is why it has to be sustained by food. And it goes back into only food. So, food is not the only thing. This is the first stage, gross body. But what is true? Bhrigu realized he is not talking about my body, your body. All bodies, every creature, anything physical form is nothing but un-numb. This is the lowest stage. Two points. One is individuality is removed. Diversity is recognized and there is a common thing. So, what does it mean? It means he no longer thinks, I am this body. I am un-numb. You are un-numb. What is the difference? There is no difference between this un-numb and that un-numb. Then what happens? A person will not hurt anybody, will not take advantage of the other person's body for whatever sake. Because that realization has come. I hurt the other person. Whom am I hurting? Myself. This is the realization. But then he says, Father, please teach me further. Because if you have realized the truth, then where is the need? That means he found out also, this is not enough. What does the father do? Retake. Go back. Then he gets to the next evolutionary step. Because what is it that sustains the body? Prana. So that's why the moment prana departs, then this body becomes totally useless. You cannot do anything. The manifestation of Atman in the lowest point is this body. But sukshma, subtle body, prana, in the form of prana, pranamaya kosha. But we are all conscious of prana. But we are only conscious of our own prana, not the other prana. That's why we can hurt other people. We can take other people's lives. In fact, we are taking all the time other people's lives only. Prana cannot be sustained without prana. You see, you are eating potatoes. So potatoes, before you eat, what was that? First class life. But when you finish eating, when you start eating, not even second class, not even third class. There is no life at all. But the moment it becomes one with you, it comes up in a new form. We become the potatoes. That's why they say you are what? That is why you say potato? Couch. Couch potato. One thing, Shamiji, that these are the food, but when we drink water or the other people, the alcohol, what will say that, what sort of category of those things? They will not say. We say about them. Okay, so the next, same step. He meditated long and said that if I am the universal annam, then this, every annam's cause, this is the effect. What is the cause? Prana. Without prana, there is no birth, there is no sustenance, there is no death. It is the prana which is called birth and death. So he realized. So he says, pranao brahmetiv yajanat. He understood. Then again he approached. Varunam pitaram upasasara, adhih bhagavo brahmeti, tasmai saho vacha, he told him, tapasa brahma vijijnat. Same thing he repeats. So again two points. When a person realizes, I am prana, he doesn't say, I am this particular prana. Because that knowledge we already have. We already have. If somebody pricks you, immediately you get. But it doesn't prick somebody else. If somebody else is pricked, I don't get pricked. So I only become pricked. You understand the word bricked? Bricked. Bricked. When a computer goes dead, it is called bricked. You did something wrong and then it goes out of function. That is called, as though somebody thrown a brick. And that is, like those words, you know, kick bucket. You know how the word came? You know why we use that word? He kicked his bucket. See, in the olden days, they used to hang themselves. So they put a bucket and then kick the bucket so they cannot do. That is how the word came, kick the bucket. And that is how the word came, bucket list. Wonderful word. Okay, same repetition. He understood, I am one with universal prana. The moment he realizes that, he can never think of hurting anybody even by any way. Because when he hurts somebody, whom is he going to hurt? It is only his own prana. So the morality, the sense of identity goes better and bigger and more pervasive. So how do we get around the problem of eating food after even realizing, say, it is a universal prana? Because... We offer the food to God. Yes, we will come to know that this Annadevata, Virata, we will call it Virata Devata, then Hiranyagarbha consisting of Pranamaya, universal Pranamaya Kosha, universal Manomaya Kosha, universal Vijnanamaya Kosha combined is called Devata, called Hiranyagarbha. Okay, we will come to that point. So that doesn't make us stop doing anything we are doing. But our idea that I am only this much, even Sri Ramakrishna had to eat. Even anybody who takes Avatar, he has to eat. So Lord Venkateshwara has taken Archa Avatar. And as soon as he takes Avatar, he has to eat. That's the only difference is when I am eating this much, he eats so much. Why does he eat so much? All of them. Not for his sake, because he is Virata. He makes it Prasada and then he gives it to his children. So same process repeated that Ragu realized, I am Pranadevata. That means every living creature is nothing but me. And then with that, his morality has become he will never again hurt in his life. Because he realized it, this is the truth. But he has doubt. But this Prana is an effect. Previously, with regard to the Annamaya Kosha, it was the cause. Now that cause became effect. So the effect must have a cause. Then Tapasva Brahma Vijnasasva. Then he says Mano Brahme Divya Jana. Then he becomes one with the mind. That means mentally he would never think of harming anybody because that would be painful only to him. Instantaneously a bad thought will hurt him more than anybody else. Again we have to understand, not individual mind, but universal mind. That is how they acquire the power now. I will come back to that. Every realization brings its own power, tremendous power. For example, if a person identifies I am the universal Prana, he will get the power to what is called faith cure. What is faith cure? My Prana is transferred to your Prana. So if there is any defect in that other person's Prana, it becomes complete. This is called Pranic healing. And that power automatically comes to a person when he identifies himself with the universal Prana. That is how he is able to transfer, like a bank officer, you know, from this account to that account. That power automatically he gets because he has identified he is Adhishtana Devata of the entire Prana. Then the third mind. That means through mind he can uplift a person. A depressed person, why do you get depressed? I will make it. That's why the very presence of a person like Ramana Maharshi, how does he uplift you? How does he remove your doubts? You know how he does? Because he has become your mind. So he knows what are the thoughts. He says, why are you having these weak thoughts? Your thoughts require tremendous amount of support, strength. I will supply you. Because he is the ocean. He immediately fills you up. And that is how you are uplifted. If you have doubts, he will clear your doubts. Because you don't need to ask. Just be in their presence. All your doubts are completely solved. Because he has become your mind. Remember, he knows what you are. And he will not allow you to remain in that sense until you are in their presence. And when you go out again, his power becomes less. Because we have to make it our own. Not somebody's giving. This is borrowing from somebody. And if there is a borrowing, you have to give back. So you have to become Dena Bank, not only Lena Bank. Always only Lena Bank. Maybe that's why we are the weak people and Shamiji Maharaj. They are the superior people. That's why you feel happy when you come here. At least temporarily. So next same thing, there is a defect. Until we reach Manomaya Kosha, Manomaya Kosha remains as the cause. And Pranamaya Kosha remains as the effect. But once we reach that state, we realize that this is not enough. It's like climbing a mountain. You are at the foot of a mountain. And you don't know what is behind that mountain. When you go to the top of that mountain, you will see another bigger mountain. Then you say, oh, there is another mountain. I did not know. You will not know until you reach the top. So that is how Manomaya Kosha persists. This is an effect. There must be a cause. And it is also a beautiful analysis. I will come to that shortly. Then he came to the father again as if this is not enough. Teach me further. He says, find out from where, what is it that sustains the Manomaya Kosha. And then by true tapasya, he attains Vijnanamaya Kosha. What is Vijnanamaya Kosha? It is called Ahamkara. The only Vijnanamaya Kosha's function is, I am the doer, the knower, the doer, the enjoyer. Jnata, karta, and bhokta. But here he became universal. So therefore, whatever anybody does, I am doing. Whatever anybody is knowing, I am the knower. Whatever anybody is enjoying, I am the enjoyer. Then at that stage, he realizes this is an effect. Then he says, there is a cause. This is only an effect. This is a degeneration, grosser aspect of something subtler still. Then, same teaching, find out what is the source. And then he goes, and then he realizes Anandamaya. Anandam Brahmete Vyajanam. Anandamaya Kosha. So that Kosha means limitation. I am not the Kosha. I am Ananda itself. I am not having happiness. Anandam is not my possession. Anandam is my very nature. Now, one analysis I will show you, which is very beautiful. Every one of us, we are after happiness, isn't it? So, to be happy, you have to do something. And if you have to do something, then what you need to do? First of all, prana. Because to do means what? Expenditure of energy. Expenditure of energy is derived from where? Energy comes from where? Only prana. So, prana directs our activities. But who directs the prana? Who tells you? Yes, you know, somebody visits you, and then your prana, 50% goes. By hearing the news, 50% goes. Because that person doesn't give you happiness. You understand? But even if you are in doldrums, but by hearing that somebody whom you love comes, immediately, you know, four pranas, from one prana you promote yourself into a bunch of pranas. So, what am I talking about? That there is a thought that this is a desirable person, this is a desirable event, this is an undesirable event. That thought is directing the prana. Either you become very happy, or you become unhappy. But what makes that thought? It is the buddhi. Various thoughts come. Who is coming today? This person is coming. That person is coming. And then the buddhi says, who is the person desirable? Who is the person undesirable? From past experience. Then it decides. This person is desirable. This person is desirable. Then that buddhi directs these thoughts to the mind. Mind directs the prana. Prana directs the activities. But you ask buddhi, how is the buddhi able to decide what to do, what not to do? Ananda determines. Am I going to be happy, or am I going to be unhappy? Do you understand? Ultimately, what is it that decides what we should do, what we should not do? Only ananda. Now ananda is also an effect. We don't want an effect. We don't want a cause. We want to be that. So you have to go beyond ananda. The moment Bhrigu understood anandam, then he says, anandam brahmeti vyajanam. I know I am ananda. Thereafter he doesn't return to the father. Father also is very happy. He is also tired of repeating. Yeah. So this is the beautiful analysis. Now come back to what is the result. The person is very happy, but the person also transformed himself. What happens in the presence of such a person? I am ananda. Ananda swaroopam. Anybody in his presence, within certain periphery, he also is uplifted to that. That's why if you go to Sri Ramakrishna or Ramana Maharshi or any great person, if that person is happy, he will also make other persons happy. Happiness is infectious. Unhappiness is also infectious. That is why one of the sadhanas, according to Ramanujacharya, you know seven steps for the preparation of bhakti? What are they? Viveka. No. Viveka. Vimoha. Kriya. Abhyasa. Kriya. Kalyana. Anudharsha. Anavasada. These are the steps. To become a good devotee, one must cultivate these qualities. First is viveka. According to Ramanujacharya, viveka means discrimination about food. Because there is a verse in the Chandogya, Aha arshuddhau sattva-suddhihi. Sattva-suddhau dhruva smrutihi. Remembrance of God becomes continuous only when the food becomes pure. Elaboration is there, we will not go into it. But that is called viveka. According to Ramanujacharya. The next is vimoha. Vimoha means what? Opposite of samoha. Not moha. Vimoha means vairagya. Dispassion. Whatever anukulasya sankalpaha. Pratikulasya varjana. Whatever displeases the Lord, that is called dispassion. Dispassion means not having passion. No. Focusing that passion even more intensely towards God. That is called dispassion. You can say this passion. But to God, this passion. So, that is the second one. Abhyasa. It doesn't come easily. So you have to go on practicing again and again and again until it becomes a habit. Then, what is the fourth one? Kriya. Kriya means there are certain duties to be done, certain ways to be done, certain types of sadhana to be done. All these fall under the category of Kriya. But that is not enough because I am going to, it is not only my good, because I am expanding my identity. So I must also do other people's good. This is called Kalyana. So, philanthropic activities, yagna, dana, etc. fall under this. Otherwise, spirituality is not complete. How many now? Viveka, Vimoka, Abhyasa, Kriya and Kalyana. Five. There are two steps. Anudharsha. One should not be unduly excited in this, whatever happens in this world. Otherwise, a person rises high, a wave rises high, inevitably it has to fall down. So, that is avoided. A little bit should be there. Nowadays we are rocks. But a little bit, not so much. Because then that gives control. And then Anavasada. Avasada means depression. So you should never feel depressed about anything in this world. A little bit, yes. Because there are normal happenings. You know, some accident happens. Somebody whom we love dies or something happens. It is natural for us to feel sympathy. But unduly means it is attachment. If we are attached to the world, we are not attached to God. If we are attached to God, He is there, He is running the show. So, who is controlling our lives? You or God? If God is controlling, does He not know what is good, what is bad? Then why does it affect you? Unless you know one fellow, he rarely attends a church. One day he went and attended. That day it was full. He was shocked. Usually people don't come. So, all seats were occupied excepting one in the front pew. So he had no option but to go and sit there. That day happened to be a billionaire's funeral mass. So all his relatives came. And this priest was going on expounding the great qualities of this. Always people will praise us only after we go away or after we are dead. Yes, this is the truth. One day two fellows were talking in a restaurant. One fellow is talking that that fellow was very good. And the other fellow was telling, Why are you telling me I am good? I am not yet dead. Not only that, there is something interesting. Eshwar Chandra Vidyasagar, you know he was such a great philanthropist. He never sent away anybody without helping. So then one day he was walking with his friend and the friend reported, such and such a person is criticizing you, abusing you. And Eshwar Vidyasagar was shocked. He said, Why is he abusing me? I don't remember having done any good to him. If you don't do good, that person will not even remember you. But if you have done good, he will always remember you. Why that fellow stopped only giving with small things? Why did he not give bigger things? This is human nature. What was your question? You know when you said Kriya in the seven steps, will that Kriya include all the five Karmas that you discussed yesterday? Yes. Not only all the five Karmas, but Prata, that is to think about God. Karma Yoga. That is where Ramanujacharya's Karma Yoga comes. You do all those things, but as a yoga, not merely as a duty, Shastric duty. So, these are the Anavasada. One should never be like that. So, let me complete the story. So, this fellow sat down. The priest went on extolling his virtues, non-existing virtues always. So, then what happened? This fellow started shedding tears. After the sermon was over, everybody thanked and left as quickly as possible. This fellow is still shedding tears. The priest thought he was their near relative. So, he came and said, Sir, are you related to this man who is dead? He said, No. Therefore, why are you crying? That's why. If I was related, then I would have got something from him. So, it is very important for spiritual aspirants, neither too much elated nor too much depressed. That was my question, Swamiji. How to balance that excitement? Practice, practice. Whenever excitement comes, not so much, not so much. Similarly, depression comes, not so much, not so much. So, another way of putting, you know. Every, any little bit more intense event, what does it create in us? What? But if you are a sadhaka, you should say, So what? Unless, you know, say, if you, somebody has donated you 50 billion pounds. Suppose you donated to Sri Ramakrishna, 50 billion. Do you know what? If he donates, if you get that donation, do you know what you say? You don't say. You will say. You are not there. Always. So, you know that story? I told you. There was a man who used to play lottery. 50 years. Did not win anything. No news, you know that? So, you know, his name was Bill. So, he had a heart problem. So, almost dead. He was in the hospital. His doctor was slowly treating him. During that time, his children came to know. He won 1 million dollars. Now, they are in U.S. and Qatar. If they convey that message, they conveyed this to the doctor, his cardiac doctor, and said, you please convey this, because he had to be informed. And then, slowly, so the doctor came, sat on his bed, and said, Bill, how are we doing? American, how are we doing? And then slowly, this and that and that, and said, you know, supposing, Bill, supposing, you get the news that you won 1 million dollar lottery. What will you do? The man said, I will give you 50% of it. During that... So, Anup Darshan and Anavasada. Otherwise, what happens, you know, any excitement in the mind, the vritti becomes intense. What is yoga? Chitta vritti. So, nothing is of importance in this life. Supposing a person won 100 billion, and his doctor says, you have only a few days to live. What is he going to do about it? It's totally useless. Even if he is alive, well, how much can he enjoy? A billionaire can eat 10 times more than a normal person. In fact, he might not be able to eat anything. The whole P.G. Woodhouse books are only about this. All the servants enjoy all the food. The servants never enjoy anything. You know that? Yes. So, one thing very important, this Pancha Kosha Vyavarana, what we need to understand is, as soon as a person attains a particular realization that I am all the physical bodies, there are some powers that come with it. Automatically. What is the power? He becomes very moral. He can never again hurt any prani, physically or mentally or in any way. Okay? But that is only from his part, his behavior changes. But at the same time, there is a tremendous power because he has become universally one with everybody. That means, anybody who is having some kind of suffering or anything, he becomes intensely sympathetic. And the moment he becomes sympathetic, then that very sympathy gives a lot of consolation to the other person. But this person is not only Annamaya Kosha, he also makes Prana, then he can do the healing. Just sitting there, he can heal. Like that person, you know, many mentions? Edgar Cayce. Edgar Cayce. He is a great person like that. So, the moment he becomes a universal mind, then he can understand anybody's ideas, but he will never betray anybody's. That's why every saint knows what we are thinking, but at the same time, he will never bring out our defects. That's why we don't feel shy in their presence because we know that they will not do anything wrong. On the contrary, they will only lift us up. So, that is the third. When a person identifies with Vijnanamaya Kosha, then you see, everybody who comes in contact with him, his consciousness will be raised to a higher level because he is living on that level. And then their minds will be filled with happiness because he has become happiness. In the ocean of happiness, anybody should become happy. So, that is called Satsanga. When you go to such a person, what happens? His greatness, his vibrations, we call it. First of all, they will make you free from doubts. Second, they will make you feel very healthy. Third, they will make you feel very happy. Fourth, more important, your buddhi becomes transformed from wanting the lower things, they will want only the higher things. Temporary effect. Because it is like taking bath in the Ganga. When you take bath, enter into Ganges, your sins cannot enter. But they are hanging on the trees outside. As soon as you come out, they jump in. Sri Ramakrishna says, you know what are those things? Your worries, past samskaras. So, we have to take bath and we have to take care and say, we will not encourage them to become even stronger than what they are right now. So, go on doing Satsanga. This is the very first step in Sadhana. Then what is the second step according to Sri Ramakrishna? Whatever we have received, ideas, they must be strengthened. And he used to say, like Indian housewives, they want to make butter. So, what is the first process? No. The first process is, you heat the milk and then put the transforming agent and see that it is not disturbed until it becomes totally solid. That is the process. That means this is the process of thinking about it. That process is what he used to say, now and then going to solitude. And the words Sri Ramakrishna uses are very significant. In Bengali he uses, it is a Sanskrit word, nirjanasthana. So, what is the nirjanasthana means what? Full of people. Nirjanasthana means what? No people. What does no people mean really? Does it mean that a place where there are no human beings and nothing? A person takes a mobile phone. That's what people are doing now. You know one cartoon? Parents are emailing, My dear son, I hope you are keeping well. Lunch is ready. Will you kindly come down? What is he doing? Where is he? Never available, accepting through email. Immediately he will respond. You knock the door, there would be no response at all. He gets very annoyed. This is the modern age, unfortunately. So, what is nirjanasthana? No. No person on this earth is dependable. Only God is dependable. Do not depend upon anybody in this world. That is called dependence upon God. The moment you depend upon somebody, then God will not come to you. That's why Ramakrishna gives that beautiful story. Once a devotee, Narayana, was in Vaikuntha with Lakshmi. And suddenly he got up, jumped up and vanished. And within a second he again reappeared. And then Lakshmi asked, where did you go? He said, one of my devotees was taking my name and observed. And he was walking on washed cloths of some washerman. And they took up some sticks to beat him up. I went to rescue him. But how did you come so quickly back? And he says, meanwhile the devotee became aware and he took up a brick to defend himself. If he is capable of defending himself, why should I go there? So, this is what is true. So long as we depend upon our own self, God will not step in. What is nirjanasthana? Don't depend upon anybody. Depend only upon God. And that is, even if you are amidst hundred thousand people, but if you depend only upon God. Not like the other way. I depend upon God. The son-in-law replying to the father-in-law. Remember that? You see, there was a man. He had a daughter to be married. So, he came to know there was one young man. He was eligible. So, he went to interview him. So, his wife was waiting for the interview result. After some time, he returned. Wife was eagerly asking, how did the interview go? He said, I have good news and bad news. He said, first you tell me the bad news. So, the man said, I asked him, what about your future studies? He says, I totally depend on God. So, what about if you marry my daughter, then what about providing a living for her, a house, and then looking after her? For everything, he says, I depend upon God. That is the bad news. The wife asked, what is the good news? She said, the good news is that man thinks I have a daughter. That is the good news. So, nirjanasthan. Very important. Even more important than that, nirjanasthan, you say, oh Lord, I have really nobody else excepting you. This is the fact. Nobody can help us excepting God. This is the truth. Even if somebody wants to help us, they cannot really help us. They are powerless. They themselves are powerless. How can they help other people? So, Sri Ramakrishna also tells, be prepared. Anything can happen at any time. What is that fourth commandment? That is discrimination. What is discrimination? Anything can happen to anybody at any time, at any place, in any way. Somebody may die, you know, accidentally. Somebody may be stabbed, murdered, tortured and murdered. You know, we see so many young girls, etc. In most horrible way. One can't think about how much that poor person must have suffered before death. In India, you know, there are young people, what they did in Delhi. Some Nepalese woman. Most horrible thing. Even hearing that news, our minds become depressed. So, that is the fourth commandment. Always, we don't practice it. That's why every news comes as a shock, surprise, etc. The last commandment is, live in this world like a maid servant. That means, don't think that without you, people will die. You think that I am here for my own purpose. Nobody belongs to me. I do not belong to anybody. We all belong only to God. If there is a God, then what do you have to worry about? Your children. You do your best. After that, there is no need to worry. They will grow according to their fate. So, these are the four commandments of Sri Ramakrishna. And if we do not practice, do we earn the title that I am a devotee of Ramakrishna? Or if you are a follower of Ramanacharya, you have to practice those seven steps. And if you don't, you cannot claim that I am a follower of Ramanacharya. All of them talk only same truths, but in different words. That's all. Anyway, this beautiful analysis. Upanishads, you know, greatness. Other scriptures tell you and say, this is the truth, you believe. If you don't believe, then you will go to the other place. You know, one Christian, Padri, he went to what is called architect area. And he was thundering, if you do not be converted, baptized in the name of Christ, you will go to the place where eternal fire is burning. Thundering. Immediately, all of them, Padri, Padri, address, address, quickly. We want it. So, these are the teachings of Veda. Different teachers have given us in different words, but they all may be same. That's it. The goal of life is to go to God. And do not be too much attached. And you are not responsible for anybody, you are responsible only for yourself. Until certain growth takes place. After that, you are not responsible. God is responsible. That is called Sharanavidya. All right. Hari Om, Hari Om, Hari Om, Hari Om. Okay, we will meet you after second session.